PKINCETOIT A
i'-^O, jui, 1883 ^'
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Division..
Section...
No, .„._..
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V.I
THE
WHOLE WORKS
OF THE LATE
REV. EBENEZER ERSKINE
Minister of the Gospel at Stirling
CONSISTING OF
SERMONS AND DISCOURSES
ON THE
MOST IMPORTANT AND INTERESTING SUBJECTS
A NEW EDITION
IN THREE VOLUMES
VOL. I.
EDINBURGH
OGLE k MURRAY ; WM. OLIPHANT & CO. ; OLIVER k BOYD.
OLASGOW: J. PRYDE.
LONDON : HAMILTON, ADAMS & CO.
1871
PREFACE.
IT would be great presumption to attempt any recommen-
dation of the following discourses, when tliey have had,
hitherto, their approbation, in the judgment and experience
of so many serious and well-disposed Christians, both at home
and abroad : nor will any such thing be expected from one, to
whom the worthy Author stood so nearly related as I do.
His praise is already in the churches ; and though he be
dead, he yet speaketh. His modesty did not permit him to
leave any memoirs of his life, for public use. — He was twenty-
eight years minister at Portmoak in Fife, and twenty-three at
Stirling. — He died in the seventy -fourth year of his age.
It is hoped, that whoever shall, in a dependence upon the
divine blessing, peruse the valuable treasure contained in this
volume, shall find many things, (as the renowned Mr Hervey
expresses it,) " to the edification of their hearts, in true faith.
" solid comfort, and evangelical holiness." — That this may be
the case with multitudes, is the sincere desire of
JAMES FISHER
Glasgow, }
Feb. 10, 1761. ^
PREFACE
TO THE FIliST SERMON.
IT is very probable, that this and some otlier sermons, now designed
for the pubHc, had slept in perpetual silence among my other short-
hand manuscripts, if holy and wise providence, which over-rules us in
our designs and inclinations, had not in a manner forced me to yield
to their publication, for my own necessary defence, when the earnest,
entreaty of some (dear to the Lord) could not prevail with me to fall
in with any such proposal. The conduct of adorable providence, in
this matter, has brought me under such a conviction of a culpable ob-
stinacy, in resisting their solicitations, that I sincerely resolve, through
grace, not to be so shy in time coming ; especially, if I find that these
sermons, which are almost extorted from me, shall prove useful and
edifying.
The atfair, which gave occasion to the publication of those discourses
is briefly this.
In May 1725, Mr A. A.* a reverend brother, with lohom I have
taken sweet counsel together, and gone unto the house of God in com-
pani/, and whose name, if it wei-e practicable, out of tenderness to him,
I have all the inclination in the world to conceal, was pleased in my
absence, and without any provocation from me that I know of, publicly
to arraign me before the Commission of the General Assembly of the
Church of Scotland, of having, at a sacrament in Stratlimiglo, upon
the Monday, anno 1714. preached against the brethren, who had taken
the abjuration-oath, notwithstanding of the act of Assembly recom-
mending mutual forbearance on that head. The sermon he pointed
at is that which immediately follows, being the first in order, on Rev.
iii. 4. It was preached before a pretty numerous auditory ; but I never
heard of its being quarrelled by any, except that brother himself
What ground he had for carping at it let the world judge. It is true,
ill the use of lamentation, I took notice of some who defiled themselves
and the land by perjury, particularly hi taking the abjuration-oath,
with a design to'^serve the rrctender's interest. But that I spoke either
of ministers taking or forbearing is false in fact ; and I don't l)elieve
*Mr Alexander Anderson, Minister at St. Andrews.
5
lie will get auy of that nuineious company who will adventure to say
so upon oath. It is true, when I urged him with this, having taken
occasion to talk with him in the beginning of July last, he alleged,
that, though I did not speak directly of ministers who had taken the
oath, yet the tendency of my discourse was to bring a tash and reflec-
tion upon them. But, for luy part, if the oath be a good thing, and if
he took it with a good conscience, I cannot find any thing in all that
sermon that could militate against him, there being nothing in it so far
as I know, but the pure and plain truths of God. But if the word of
the Lord be against men, it is a plain evidence of a galled and uneasy
c )nscience within ; for a good conscience will never boggle at plain
scripture-truth. But it is the natural fruit of the sword of the Spirit,
when faithfully managed, to prick and wound the guilty conscience :
and, where it does not meekeu and humble the spirits of men, it so
irritate stheir corruptions, that they turn about to rend those who de-
liver it. An instance whereof we have, Luke xx. 19, " And the chief
priests and the scribes the same hour sought to lay hands on him ; and
they feared the people ; for they perceived that he had spoken this
parable against them."
I know it will be alleged, that T have licked and smoothed my
sermon, and that my notes may not be the same with what I delivered
viva voce. As to which I shall only say, that it is my practice to
write all I have a mind to say in public. It is true indeed, I do not
pretend to such an exact memory, as that I can confine myself in the
delivery, to every thing in my notes, without varying a word or phrase :
but yet I use to be pretty exact that way, when I know such critical
auditors as Mr A. are before me. One of my own children, who I am
sure would not adventure to alter a word, did dictate the following
sermon to an amanuensis, from my original notes ; and that same copy
goes to the press : 1 own I helped the grammar, in some places, when
I revised it. So that there is not a phrase or sentence altered, at which
my accuser might take the least umbrage. And I do very well re-
member, that some things were expressed softer in the delivery than
what they are in the notes which now are come abroad.
Mr A. told me, that, if I published my sermons, I could not hinder
him from printing the notes he took from my mouth. For my part,
if he took every word I spoke at that time, I should be very easy ; for
(I desire to speak it not out of vain glory, but to the praise of Him
who makes the tongue of the stammerer to speak j)lain) that which
I deliver in public, has, for ordinary, the advantage of my notes, both
for closeness of connection and accuracy of expression. But I very
much doubt, if Mr A. be such a ready writer as to catch every word,
or sentence either, when I speak.
As for the other sermons, that Mr A. arraigns, I design to let them
c
come abroad in due time ; and what he asserts concerning them may
be considered in a preface to each sermon apart. — I shall here subjoin
a list of them, with their several texts, notifying what was affirmed
concerning them.
1st, Upon John vi. 66. " From that time many of hi« discii)les went
"back, and walked no more with him." Concerning this sermon, it was
affirmed, that I preached such doctrine, as he, preaching after me, was
obliged to contradict.
'2d, Upon Psl. cxxxviii. 6. " Though the Lord be liigh, yet hath he
" respect unto the lowly : but the proud he knoweth afar off." In this,
I was said to have arraigned the Church of Scotland in the matter of
the oath.
Sd, Upon Titus iii. 8. " This is a faithful saying, and these things
" I will that thou affirm constantly, that they which have believed in
" Cod might be careful to maintain good woiks : these things are good
" and profitable unto men." As to this, it was affirmed, that, by am-
biguous expressions, I endeavoured to lead the people to think, that
assurance was of the essence of faith ; and that it was the duty of every
man to believe that Christ died for him.
4(h, Upon Luke ii. 28. " Then took he him up in his arms, and
" blessed God." As to which, it was said, that I preached unsound
doctrine, or doctrine of erroneous tendency.
5th, Upon Psl. Ixxxix. 16. " In thy righteousness shall they be ex-
alted." It was represented that, in this sermon, I taught, that believers
are exalted above the law ; that they are altogether innocent ; and that
God hath not any grudge in his heart against them.
Because it is charged upon us as an error, that we preach assurance
to be of the essence of faith, therefore I design also to publish a sermon
on that subject, from Heb. x. 22. " Let us draw near with a true heart,
" in full assurance of faith." From which I hope it shall appear, that
our principle upon that head is agreeable to the scriptures of truth,
and the ancient and modern standard of doctrine in this church. And
I hope, that the following sermon, and the third of these above-
mentioned, shall be an effectual confutation of that calumny cast upon
us, as if we discarded holiness and good works. And whereas it may
be alleged, that this sermon was preached long ago, and that I have
altered my way of thinking since that time, I here declare that what
is taught in the said seimon, 1 own as my i)rinciple still.
It sliall be my earnest prayer, that He, who by his over-ruling hand,
hath brought forth these sermons into a public view, beyond my design,
may accompany them with His effectual blessing, to the edification
of souls.
B. K.
October 5, 1725
CONTENTS OF THE FIRST VOLUME.
>'«C»JiC<:«g5<H
I. /^OD'S little reniuant keeping tlieir garments clean in an evil day.
Rev. iii. A.^Tliou hast a few names even in Sardis, which liave not defiled
their garments ; and theij shall walk with me in white ; for they are
worthy. 1
II. The backslider characterised : or, the evil and danger of defection
described.
Heb. X. 38. — If any man draw hack, my soul shall have no loleasure in him. 24
III. The wind of the Holy Ghost blowing upon the dry bones in the
valley of vision.
Ezek. xxxvii. 9. — Come from the four winds, 0 breathy and breathe upon
these slain, that they may live. 39
IV. The King is held in the galleries.
Song of Sol. vii. 5. — The King is held in the galleries. 61
V. The groans of believers under their burdens.
Psal. xxxviii. 9. — Lord, all my desire is before thee ; and my groaning is
not hid from thee.
Rom. viii. 26. — The Spirit helpeth our infirmities and malceth intercession
for MS, ivith groanings tvhich cannot be uttered
2 Cor. V. 4. — JFe that are in this tabernacle do groan, being burdened. 78
VI. The believer exalted in imputed righteousness.
Isa. xlv. 24, 25. — Surely, shall one say, in the Lord have I righteousness
and strength, even to him shall men come ; and all that are incensed against
him shall he ashamed. In the Lord shall all the seed of Israel he justified,
and shall glory. 96
VII. The humble soul the peculiar favourite of heaven.
Job xxii. 29. — Jflien men are cast down, then thou shall say. There is lift-
ing up, and he shall save the humble person.
1 Pet. v. 5, 6. — Be clothed with humility, for God resisteth the proud, and
giveth grace to the humble. Humble yourselves therefore under the mighty
hand of God, that he may exalt you in due time.
Psal. cxxxviii. 6. — Though the Lord be high, yet hath he respect unto the
lowly ; but the p)roxid he hioweth afar off. 103
VIII. The necessity and profitableness of good works asserted.
2 Cor. vii. 1. — Having therefore these promises, dearly beloved, let ws cleanse
ourselves from all fillhiness of the flesh and spirit, perfecting holiness in
the fear of God.
Rev. xxii. 14. — Blessed are they that do his commandments, that they may
have right to the tree of life, and may enter in through the gates into
th.e city.
John vii. 17. — If any man \vill do his will, he shall know of the doctrine,
wliether it be of God, or whether I spealc of myself . 125
IX. Christ in the believer's arms.
Psal. Ixxiii. 25. — Whom have I in heaven but thee 1 And there is none upon
earth that I desire besides thee.
Luke ii. 28. — Then took he him up in his arms, and blessed God. 148
CONTENTS.
X. A disoouise on t-he tliroue of grace.
Psal. Ixxxix. 14. — Justice and judgment are the hahitation of thij thrum 177
XL The assurance of faith opened and applied.
Heb. X. 19 22. — Having therefore, brethren, boldness to enter into the holiest
by the Mood of Jesus, by a new and living xoaij which he hath consecrated
for us throufjh the vail, that is to sag his flesh ; and having en high
priest over the house of God, let us draw near with a true heart in fidl
assurance of faith. 205
XII. God in Christ, a God of love.
1 John iv. IQ.—God is love. 273
XIII. Unbelief ai'raigned and condemned at the bar of God.
John xvi. 8- 9- — And ivhen he is come, he will convince the world of sin. and
of righteousness, and of judgment of sin ; because they believe not on me.
John iii. 18. — He that believeth not, is condemned already. 292
XIV. The day-spring from on hi-^h.
Luke i. IS.—Tlirough the tender mercy of our God; whereby the day-spring
from on high hath visited ^ls. 31 7
XV. The rainbow of the covenant surrounding the throne of grace-
Rev, iv. 3 And there was a rainbow round about the throne in sight like
unto an emerald- ^■'■*
XVI. The tre« of life shaking her fruits and leaves among the nations.
Rev. xxii. 2. — In the midst of the street of it, and of either side of the river,
was there the tree of life, which bear twelve manner of fruits, and yielded
her fruit every month; and the leaves of the tree were for the healing of
the nations. 29*^
XVII. The law of faith issuing forth from mount Zion.
Isa. ii. 3. — For the laiv shall go out of Zion.
XVIII. The stone rejected by the builders exalted as the head-stone of
the corner.
Psal. cxviii. 22. — The stone u-hich the builders rejected, the same is made the
head-stone of the corner.
424
483
PKIXIU'I^T
-LU;
SERMONS.
GODS LITTLE REMNANT KEEPING THEIR GARMENTS CLEAN
IN AN EVIL DAY.
A Sermon preached on a Sacramental occasion at Strathtniglo,
Monday, June 3, 1714.
Rev. iii. 4. — "Thou hast a few names even in Sardis, which have not defiled their gar-
ments ; and they shall walk with me in white ; for they are worthy."
THE first six verses of this cliapter contain an epistle sent by
Jesus Christ imto the church of Sardis. Where we have,
first, the preface, and then the body of the epistle. In the body
of the epistle we may notice these three things. I. An accusation
or charge in the close of the first verse. II. An exhortation unto
several duties, such as repentance, watchfulness, and the like, ver.
2, ?). III. We have a commendation given to this church, in the
words of my text, " Thou hast a few names, even in Sardis," &c.
AVhere, more particularly, we have, 1st, The commendation itself,
" Thou hast a few names even in Sardis, which have not defiled
their garments." 2dl^, A reward, *' They shall walk with me in
white." 3dh/, The reason and ground of this, " For they are
worthy." First, I say, we have the commendation itself. Where
we may notice, the commender, the commended, and the ground
on which the commendation runs. 1, The commender. Who he
is may be gathered from the connection. It is " he that hath the
seven Spirits of God, and the seven stars," ver. 1. It is Christ
himself. And his commendation may be depended upon ; for he
trieth the heart and reins, and needs not that any should testify
of man unto him, because he knows what is in man. 2, The
party commended. Who are described (1), From their designa-
tion; they are called names. God had given them a new name, a
name better than of sons and of daughters," even a name " among
the living in Jerusalem ;" they were marked among the rolls of
his chosen, redeemed, and sanctified ones. By their zeal, upright-
ness, integrity, and their honest appearance for God, in that de-
generate day and place, they had distinguished themselves from
others, and so purchased a name to themselves : and they were
- VOL. I. A
2 GOD'S LITTLE REMNAItT KEEPING
known to men as well as unto God: "The Lord knowetli the
righteous ;" and he knows them by name, they are marked out
among others. (2), They are described by their paucity ; they are
a few names. They were comparatively few, when laid in the
balance ^yith the multitude and bulk of carnal secure professors in
this church : there was but a small part of them that had kept
themselves free of the corruptions and defections of that church,
and that had not bowed the knee unto Baal. (3), They are de-
scribed from the place of their residence, Sardis, one of the seven
churches of the Lesser Asia. The expression here is observable, "A
few names even in Sardisy Christ's character of this church, in tli3
close of the first verse, was, that they were generally dead, though
they had a name to live : " But," as if he had said, " though the
generality of this church be dead, yet even there I have a few
lively and tender Christians." But then, 3, Notice the ground on
which the commendation runs : they have kept their garments
clean, or, "have not defiled their garments." Perhaps there may
be an allusion in this expression unto the Jews, who were not to
come near anything that was unclean, by the law of Moses, or to
touch them with their garments, lest they should be defiled ; or it
may allude unto the practice of the eastern countries, who used
to gird up their long garments, to keep them from being defiled,
or spotted. The meaning is, that this little remnant in Sardis
had maintained their integrity, hke Job ; they were " perfect and
upright men," men " that feared God, and eschewed evil ; they
had not complied with the abounding errors and corruptions of
their day, but " exercised themselves to keep consciences void of
offence towards God and man." When others were sleeping, they
were waking about their work; when others in that church were
dead and secure, they were lively. And so much for the commen-
dation given by Christ unto this remnant. Secondly, In the words
we have a reward, or rather we may call it a consolatory promise
made unto this little remnant, " They shall walk with me in white."
Perhaps the expression may allude unto the practice of the Romans,
who clothed their nobility, at any solemnity, in white ; or to their
conquerors, who triumphed upon victory obtained in white gar-
ments ; or to the priests under the laAV that ministered in the tem-
ple in white garments. The meaning is, " They shall walk with
me in white ; " that is, they shall be admitted to the immediate
enjoyment of fellowship and communion Avith me, and be partakers
of my glory in heaven through eternity." But the import of the
expression may be more fully spoken to afterward. Thirdly, In
the words we have the reason and ground why the Lord puts such
a difference between his remnant and others, " For they are wor-
thy ; " that is valuable and excellent persons, as Solomon speaks,
" The righteous is more excellent than his neighbom-." Not as if
they had any worthiness or excellency in themselves beyond others
by nature : no, no ; " They are children of wrath and condemna-
tion, even as others : " but they are made worthy by justifying and
sanctifying grace, by imputed righteousness and inherent holiness.
THEIR GARMENTS CLEAN IN AN EVIL DAY. 3
Some render the word, " For they are meet : " so the word is ren-
dered, Matth. iii. 8. " Bring forth therefore fruits meet for repent-
ance." So here the Lord 23romises, that they who keep their gar-
ments clean " should walk with him in white ; " why, because it is
meet or suituable it should be so, that they who are holy here,
should be happy hereafter.
DocT. " That although there be but few in a visible church that
keep their garments clean in a declining time, yet these few are
highly valued by Christ, and shall be admitted to partake of his
glory in heaven."
This doctrine I take to be the scope of the verse, " thou hast a
few names," &c. In discoursing this point, I shall endeavour,
through divine assistance, to do these six things.
I. Offer a few propositions concerning this little remnant.
II. Shew that Christ has a high value for this remnant ; they are
worthy in his esteem,
III. What is imported in their keeping their garments clean.
IV. What it is to walk with Christ in white.
V. Inquire into the connection between the duty and privilege.
VI. Apply the whole.
I. The first thing is, to offer a few propositions concerning this
remnant, who are said to " keep their garments clean; " and ye
may take these few following.
1. That God the Father gave a remnant unto Christ of the pos-
terity of Adam, in the covenant of redemption, to be ransomed and
redeemed by him, from that woe and wrath, into which Adam, by
his apostasy, had involved himself and all his posterity. That such
a remnant was gifted unto Christ by the Father, is plain from John
xvii. ; where Christ in his prayer frequently speaks of those that
the Father gave him, particularly ver. 6. " Thine they were, and
thou gavest them me ; and they have kept thy word." He pro-
mised to him, for his encouragement in that great undertaking, that
he should have '' a seed to serve him," and " see of the travail of
his soul." '
2. The Lord Jesus, the eternal Son of God, in the fulness of
time, took on the nature of man, and in our nature obeyed the law,
and died in the room and stead of this remnant which the Father
gave him. He did not obey the law, and satisfy justice for the
whole world, or for all men, as Armenians talk : no ; but he died
for a select number. Hence he is said to " lay down his life
for his sheep," and not for the goats. And as his death, so his
intercession is confined unto this remnant, as is plain from John
xvii. 9, " I pray for them : I pray not for the world, but for them
which thou has given me, for they are thine."
3. This redeemed remnant are, in God's own time, sooner or
later, under the ministry of gospel-ordinances, determined, by the
power and efiicacy of divine grace, to close with Christ, upon the
4 GOD'S LITTLE REMNANT KEEPING
call of the gospel, and to go in to the blessed contrivance of salva-
tion and redemption through him : he translates them, in a day of
his power, " out of darkness into his marvellous light, and into the
kingdom of his dear Son." Not one of this elected remnant, but
shall in due time be brought home ; for " whom he did predesti-
nate, them he also called."
4. God's remnant are a holy people. They are a set of men that
study to keep clean garments ; they study to " purify themselves
from all filthiness of the flesh and spirit, perfecting holiness in the
fear of the Lord ; " and therefore called " the people of his holi-
ness," Isa. Ixiii. 18. Holiness is the design of their election ; for
" he hath predestinated us unto the adoption of children, that we
should be holy, and without blame before him in love." Holiness
is the design of tlieir redemption by Christ Jesus: "' He hath re-
deemed us from all iniquity, and purified unto himself a peculiar
people, zealous of good works," Tit. ii. 14. Holiness is the design
of their effectual calling : " for God hath not called us to unclean-
ness, but unto holiness, and he hath saved us, and called us with an
holy calling." So that, I say, God's remnant, they are a holy
remnant.
5. The number of this remnant is but small : there are but a
" few names in Sardis, that have not defiled their garments."
Christ's flock is but a little flock. It is indeed a great flock, and an
inmimerable multitude, abstractly considered : but considered com-
paratively, or when laid in the balance with the droves and multi-
tudes of the wicked, it is but a little flock, and a small remnant.
They are few that are elected ; " for many are called, but few are
chosen ; " they are few that are redeemed ; it is only God's elect
that are " bought with a price : " they are few that are eftectually
called ; for " to whom is the arm of the Lord revealed ? " few that
hold out in the time of temptation ; but seven thousand among all
the thousands of Isi-ael " that have not bowed the knee to Baal."
6. Although they be but few, yet in the worst of times God has
always some of this remnant, who cleave to him and his way, even
Avhen all about them are corrupting their ways. He had a Lot in
Sodom, whose righteous soul was vexed with the abominations of
the place ; he has a remnant of mourners in Jerusalem, Avhen the
■whole city was defiled with wickedness ; he has his tivo witnesses
to bear testimony unto his truths, when " the whole world is won-
dering after the beast," and overrun witli Antichristian darkness
and idolatry.
7. Lastly, God has a special eye of favour and kindness on this
remnant, in a sinful and declining time. He has "a mark set upon
the men that sigh and cry for the abominations in .Jerusalem ; his
eyes run to and fro throughout the whole earth, to shew himself
strong in the behalf of them whose heart is perfect towards him,"
&c. But this leads me to,
IL The second thing proposed, which was to shew, that Christ
has a high value for this remnant. They are the worthies of the
THEIR GAR!\IENTS CLEAN IN AN EVIL DAY. 5
world in his esteem, however they may be disesteemed and under-
valued by the world. This will appear from these following con-
niderations.
1 . Consider what an account he makes of them, when compared
Avith the rest of the world. He values them so highly, that he
will give whole nations and kingdoms of the wicked for their ran-
som : Isa. xliii. 4. " Ever since thou wast precious in my sight
thou hast been honourable, and I have loved thee ; and I gave
men for thee," &c. ; that is, he will sacrifice whole nations and
kingdoms of wicked men, before he be bereft of his Uttle rernnant.
The scriptures are very full to this purpose. His remnant is the
gold, the rest of the world are but dross : " Thou puttest away all
the wicked of the earth like dross," Ps. cxix. 119 : but "the pre-
cious sons of Zion'are comparable to fine gold," Lam. iv. 2 ;
not only gold, but fine gold, polished by the hand of the Spirit.
Again, his little remnant is the wheat, but the rest of the world are
the chaff; and "what is the chaff to the wheat, saith the Lord ? "
When he "comes with his fan in his hand, he will gather his
wheat into his garner; but the chaff" he will burn up with
fire that is unqaenchablc," Matth. iii. 12. His little remnant is the
good corn, but the Avicked are the tares ; and he will say to his
reapers at the last judgment, " Gather the tares together, and bind
them in bundles to burn them ; " but, " Gather the good corn into
my barn." His remnant are his sheep, but the rest are the goats ;
and he will say to the sheep on his right hand, "Come, ye blessed ;"
but to the goats ho will say, " Depart, ye cursed." His remnant
are his vessels of honour, whom he sets by as plenishing to gar-
nish " the house not made with hands ; " but the wicked are vessels
of wrath, whom he " will break in pieces as a potter's vessel," and
cast into the furnace of his anger. Thus, I say, that they are wor-
thy in his esteem, is evident from the account he makes of them,
when laid in the balance with others.
2. That this little remnant are worthy on Christ's account, will
appear, if we consider the names and compellations that he gives
them. He sometimes calls them his love, his dove, his undefiled, his
Heijhzihah, his Beidah, his Jedidialis, the very darlings of his heart.
He calls them sometimes his jewels: Mai. iii. 17. " They shall be
mine, saith the Lord, in the day that I make up my Jewels; and
I will spare them as a man spareth his own son that serveth him."
He calls them the very apple of his eye, the most tender part of the
body : and the eye-lid of his special providence doth cover them.
Yea, such is the value that he has for them, that he calls them
himself, and speaks of them as if he and they were but one : " Saul,
Saul (says the Lord), why persecutest thou me ?"
3. Consider the endeared relations they stand under unto him ;
and from thence you will see, that they cannot but be worthy in
his esteem. There is a legal, a moral, and a mystical union between
him and them. He is their Head, and they are his members ; he
is the Root, and they are the branches that grow upon him ; he is
the Husband, and they are his apouse and bride ; " Thy Maker is
thy husband;" he is their Father, and they are his children; he
6 GOD'S LITTLE REMNANT KEEPING
is their Elder Brother, and they are his younger brethren ; he is
Heir of all things, and he makes them joint-heirs with himself of
his heavenly knigdom ; he is their Advocate, and they are his
clients ; he is their King, and they are his subjects.
4. They cannot be but worthy in his esteem, if ye consider how
much he values not only their persons, but whatever pertains unto
them. He values their names ; " I have a few names in Sardis ;"
he keeps them among the records of heaven, and has them " writ-
ten in the Lamb's book of life." He values their prayers : Cant,
ii. 14. " 0 my dove that art in the clefts of the rock, let me hear
thy voice, for it is sweet." The prayers of the wicked are like
the howling of dogs to him; but the prayers of the upright
remnant are his delight. He values their tears, and " puts Ihem
into his bottle ; " he, as it were, gathers every drop from their
eyes: " I have heard thy prayers, I have seen thy tears," saith
the Lord to Hezekiah. He values their blood : Ps. cxvi. 15.
" Precious in the sight of the Lord, is the death of his sahits : and
they that shed their blood, he Avill give them blood to drink."
5. Lastly, That they are worthy in his esteem, appears from
what he does for them. He remembered them in their low estate,
and set his love on them when they were wallowing in their blood.
He has loved them with an everlasting love, an unalterable love,
with an ardent love ; his love to them "is strong as death : he has
redeemed them with his blood ; for we are not redeemed by cor-
ruptible things, such as silver and gold," &c. " He hath loved us
and washed us with his own blood," Rev. i. 5. He confers many
excellent privileges upon them. They have an excellent pardon,
it being full, final, and irrevocable, Ileb. viii. 12. They have an
excellent peace, " which passes all understanding ;" an excellent
joy, being " unspeakable, and fidl of glory ;" excellent food, they
" eat of the hidden manna ;" have access to an excellent throne
" with boldness," Heb. iv. 16. They have excellent communion,
even " fellowship with the Father, and with his Son .Jesus Christ."
They have the interposition of an excellent Mediator, even Jesus
the Mediator of the new covenant. They have an excellent guard
attending them ; they are guarded with the divine attributes, even
"as the mountains are about Jerusalem;" guarded with the "twenty
thousand chariots of angels," Mahanaim, "the two hosts of God."
They have an excellent store-house, even the " whole fuluess of
the Godhead dwelling bodily in Christ. They are clothed with
excellent robes, even " the garments of salvation, and robes of
righteousness." They are " heirs of an everlasting inheritance,
that is incorruptible and undefilcd; yea, heirs with God, and joint-
heirs with Jesus Christ." And, to crown all, they have excellent
security for all this ; the word of God, his covenant, his oath, his
blood, and the earnest of his Spirit. From all which it appears,
what an high value ho has for them, and how worthy they are in
his coTUit and reckc^ning.
III. 'i'hc third thing ]ivo])oS(m1 was, to inquire into what is inqwrtcd
in the remnant their keeping their f/arments dean. And,
THEIR GARMENTS CLEAN IN AN EVIL DAY. 7
1. It imports, that GocI'h remnant are clothed, or, that they have
garments giving them : they are not naked Hke the rest of the
world. And there is a two-fold garment wherewith God's remnant
are arrayed, viz. a garment of imputed righteousness, and a garment
of inherent holiness. By the first, all their iniquities are covered,
and they screened from the curse and condemnation of the law,
and the stroke of avenging justice. By the last, viz. the garment
of inherent holiness, their souls are beautified and adorned, the
image of God restored, and they, like "the King's daughter, made
all glorious within." And it is the last of these that is here prin-
cipally intended.
2. It imports, that the garment which God gives his remnant is
a pure and a cleanly robe; and therefore called white raiment, Rev.
iii. 18, -imdijine linen, chap. xix. 8. Speaking of the bride, the LarnVs
wife, it is said, that "to her was granted, that she should be arrayed
in fine linen, p-are and white: for the fine linen is the righteousness
of the sanits. So that ye see tohite is the livery wherewith Christ
clothes his little remnant : and, Rev. vii. 9. they are said to be
" clothed with white robes."
3. That sin is of a defiling and polluting nature. As mire and
filth defile our garments, so doth sin defile and pollute our souls,
and render us vile and loathsome in the sight of God. Hence it is
commonly called unchanliness ; Zech. xiii. 1. " There is a fountain
opened to the house of David, for to take away sin and unclean-
ness." It is the abominable thing which God's soul doth hate, and
is more loathsome in his sight, than the most detestable things in
nature are unto us.
4. That it may be the lot of the Lord's people to live and walk
among a people, the generality of whom are polluting and defiling
themselves ; for this is the commendation of the remnant here, that
though the body of this church was corrupted, yet they had not
gone along with them. Thus it fared with Noah in the old world,
and with Lot in Sodom ; and the prophet Isaiah, chap. vi. he cries
out, *' I dwell in the midst of a people of polluted lips.
5. That even God's remnant are not without danger of defiling
themselves with the sins and defections of their day. Sin comes
gilded with such fair and plausible pretences, and backed with
such powerful motives and arguments, that even some of God's
own remnant are not only in danger, but some of them may be
actually ensnared and defiled therewith; and, no doubt, some that
had the root of the matter in Sardis, were tainted with the cor-
ruptions of that church ; as I doubt not but many in our own
church, who have made very wide steps, are notwithstanding dear
and near unto God.
6. That foul garments are very unbecoming and unsuitable imto
God's remnant ; for they that " name the name of Christ, and
profess to be his friends and favourers, are bound to depart from
iniquity." It brings up a reproach on religion, and makes the name
of God to be blasphemed, when any of God's remnant make a
wrong step : as you see in the case of David ; his mm-der and
8 GOD'S LITTLE REMNANT KEEPING
adultery opened the mouths of the wicked in his day, and made
the enemy to blaspheme. And I am sure it cannot but be bitter
to any that belong to God, when, through their untenderness, the
way of God is evil spoken of.
7. A careful study of universal obedience unto all known and
commanded duties. God's remnant are of David's mind and prin-
ciplcj they " have a respect to all God's commandments ;" his law
is the rule and standard of their walk ; it is " a light unto their
feet, and a lamp unto their paths:" and they are always breathing
after more and more conformity thereunto, saying, Avith David,
" 0 that my ways were directed to keep thy statutes I" They
study to have a gospel-adornhig conversation, and that " their
light may so shine before men, that others, seeing their good works,
may glorify their Father which is in heaven."
8. A holy caution and tenderness in guarding against all sin,
especially the prevailing sins of tlie day and generation wherein
they live. They will not " walk according to the course of the
world, but they are transformed in the renewing of their minds;"
they keep at a distance from common defections, errors in doctrine,
profanity in practice, and innovations in the worship of God ; they
will not so much as give their consent unto these abominations,
but endeavour, in their station to oppose them, and give their
honest testimony against them. " Keeping of the garments clean,''
in a declining time, implies a steady adherence unto the truths,
laws, and ordinances, of Christ, and the government that he has
appointed in his house. Hence they are said to " keep the word
of his patience." They will not sell one hoof of divine truth, no,
not though it should cost them the warmest blood of their heart ;
they will buy the truth at any rate, but sell it at no rate. It im-
plies, that they have supplies of covenanted strength given them,
to uphold and keep them from defiling their garments : for they
are not able to keep themselves; no, " the way of man is not in
himself;" it is " the Lord that keepeth the feet of his saints," when
" the wicked shall be silent in darkness ;" yea, " they are kept by
the power of God, through faith unto salvation," 1 Pet. i. 5 : which
implies, a keeping them as in a garrison : " The Lord Jehovah is
their strength," and the munitions of rocks around about them.
9. Lastly^ It imports the inortification of sin in the root and fruit
of it, together with a holy care to have grace improved and exer-
cised, till it be crowned with glory ; for "he that hath this hope in
him purifieth himself," &c. And thus ye see what is imported in
keeping of the garments clean.
IV, The fourth thing proposed, was, to inquire a little info the
import of the consolatory promise made unto the remnant that keep their
garments clean, " They shall walk Avith me in white," saith tlie
Lord ; that is, as I told you in the explication of the words, " they
shall be admitted to share of my glory at death and judgment."
But I shall endeavour more particularly to inquire into the import
of this promise. And, 1, What is imported in walking with C'lirist ?
And, 2, What in walking with him in white?
THEIR GARMENTS CLEAN IN AN EVIL DAY. 9
First^ What is imported iu walking with hitn ?
1. It necessarily supposes the soul's subsistence in a separate
state, or after its separation from the body, otherwise it could not
be said to loalk with him. This is one of the fundamental truths of
our religion, which Christ hin:;self proved and maintained against
the Sadducees, from that scripture, " I am the God of Abraham,
Isaac, and Jacob ; God is not (says he) tlie God of the dead, but
of the living." No sooner are the souls of God's remnant divorced
from their bodies, but, by the ministry of angels, they are carried
into Abraham's bosom.
2. Their walking with Christ, not only supposes the soul's
existence in a separate state, but also its activity, for it walks with
Christ. The spirits of just men, upon their separation from the
body, are made perfect, and so perfect, " as they serve him day
and night in his holy temple," with infinitely more activity and
liveliness, than when they were coopt up in the prison of the body ;
which, in this state of sin and imperfection, is a dead weight, as it
were, upon the soul, in the service of God.
3. Their walking with Christ, implies, perfect peace and agree-
ment between Christ and them ; for how can two walk together,
except they be agreed ? The Lord's people, while here, are many
times under the affrightning apprehensions of his anger and dis-
pleasure, which makes them cry out with David, Ps. Ixxvii. 9,
" Hath God forgotten to be gracious'? hath he in anger shut up his
tender mercies? Selah." But there will be no such complaint in
heaven : no, no ; there will not be the least grudge in his heart,
or frown in his countenance, through eternity ; nothing but a
perpetual smile of his reconciled countenance.
4. It implies, intimacy : which is more than agreement ; for
there may be a good understanding where there is little intimacy
and familiarity. But the saints in glory shall " walk with Christ ; "
that is, he and they will be very intimate one with another. This
intimacy is begun on earth ; for sometimes, even in the wilderness,
he brings them into the chamber of presence, and allows them
sweet felloAvship with himself; sometimes they " sit down under
his shadow with great delight." But this intimate fellowship shall
be consummated and completed in heaven, where all vails shall be
rent, and all clouds shall be for ever dispelled, and nothing shall
remain to interrupt the blessed familiarity betwixt him and them :
then that word shall be fully accomplished, John xvii. 23, " I in
them, and thou in me, that they may be made perfect in one.''
5. It implies, that they shall be in the presence of Christ : and
this is an addition to intimacy ; for two intimate friends may be
at a distance one from another. The Lord's people, while in the
body, are said to be " absent from the Lord." But then they shall
be at home ; he and they shall dwell together through eternity, in
the mansions of glory, the house not made with hands. So much
Christ tells his disciples, John xii. 26, " Where I am, there shall also
my servants be." And, John xiv. 3, " I will come again, and re-
ceive you unto myself, that where I am, there ye may be also."
10 GOD'S LITTLE REMNANT KEEPING
6. It implies, that they shall be privileged with the sight of
Christ ; for two cannot well walk together without seeing one
another. Then they shall see the man Christ " exalted at his
Father's right-hand, far above all principalities and powers, and
every name that is named, not only in this world, but also in that
which is to come." This is a privilege insured unto the little
remnant by Christ's own prayer, John xvii. 24, " Father, I will
that these whom thou hast given me, may be with me where I
am, that they may behold my glory which thou hast given me."
0 how ravishing a sight will this be, to behold the glory of Christ
in heaven ! When he w^as transfigured upon mount Tabor, " his
face did shine as the sun, and his raiment as white as the light."
What will he be on mount Zion above, when he shall be seen with
all his robes of glory, and all his heavenly retinue attending him ?
7. " They shall walk with me." It implies, full pleasure, satis-
faction, and complacency ; for walking is an act of recreation.
Heaven is a place of joy and pleasure, Ps. xvi. 2, *' In thy presence
there is fulness of joy, at thy right-hand there are pleasures for
evermore." Then the joy of the Lord shall not only enter into
them, but they shall enter into the joy of their Lord ; " the ran-
somed of the Lord shall come to Zion with songs, and everlasting
joy upon their heads."
Secondly, What is imported in w-alking with him in ibliiie.
Ans. \. That then all their black and beggarly garments shall
be laid aside. A body of sin and death shall not then molest them ;
they shall not any more complain of the errors of their hearts,
or the iniquity of their heels : no, they shall be " presented with-
out spot or wrinkle," or any such thing.
2. White is a badge of purity and innocency : " They shall walk
with me in white;" that is, they shall not only lay aside their
beggarly garments, but they shall be " clothed with change of
raiment." Perfect holiness shall then be their ornament : "they
shall be brought unto the King in raiment of needle-work ;'' and,
like the King's daughter, " they shall be all-glorious within :" they
who had " lain among the pots, shall become like the wings of a
dove, covered with silver, and her feathers with yellow gold ;"
yea, they shall " shine forth like the sun in the kingdom of their
Father."
3. White is a badge of victory, as we told you in the explication
of the words. Kev. .vii. 9 ; tlie triumphant company there, " of all
nations, tongues, and kindreds, stand before the throne, and before
the Lamb, clothed with white robes, and palms in their hands," as
a sign of their complete victory over all their enemies, wdiether
outward or inward. Sin is an enemy that the believer has many
a hot conllict w'ith while here ; but in heaven, " the inhabitants
are all forgiven their inicputies;" there is no more sin, Kcv. xxii.
As for Satan, that grand enemy, that went about like a roaring-
lion, seeking to devour them, they shall then tread him under
their feet : "know ye not that the saints shall judge angels?"
THEIR GARMENTS CLEAN IN AN EVIL DAY. 11
saith the apostle. And as for the world, they shall never any
more be ensnared either with its frowns or flatteries.
4. White is a badge of honour. The Romans clothed their
nobility in white, as ye heard. 0 what honour is reserved for the
saints of God, his little remnant ! They shall be honoured with
a place among them that stand by in the new Jerusalem ; yea,
they shall be honoured with the white stone and the neiv name ; they
shall sit with Christ upon his throne. He v. iii. 21. 1'hey shall be
honoured with a crown of burnished glory : " When the chief
Shepherd shall appear, we shall receive a crown of glory, which
fadeth not away." They shall be honoured with a kingdom : " I
appoint unto you a kingdom, as my Father hath appointed unto
me." They shall be honoured to be assessors with Christ at the
last judgment : " Know ye not the saints shall judge the world ?"
they will applaud the Judge in all his proceedings, and cry, "True
and righteous are thy judgments, Lord God Almighty ;" then that
passage will be fully accomplished, Ps. cxlix. 5-9, " Let the saints
be joyful in glory ; let them sing aloud upon their beds. Let the high
praises of God .be in their mouth, and a two-edged sword in their
hand, to execute vengeance upon the heathen, and punishments
upon the people ; to bind their kings with chains, and their nobles
Avith fetters of iron; to execute upon them the judgment written.
This honour have all his saints. Praise ye the Lord."
5. White was a garment appointed for the priests under the law,
when they were to minister about holv things. The saints of God
are all priests. Rev. i. 5, 6, " Unto hmi that loved us, and hath
made us kings and priests unto God." And as priests in the
heavenly temple, their continual work shall be, to offer up eternal
sacrifices of praise unto God and the Lamb. There every bird in
every bush shall sing, and say, " Worthy is the Lamb that was
slain, and hath redeemed us unto God by his blood. Salvation to
our God, which sitteth upon the throne, and unto the Lamb for
ever and ever."
6. We find the angels frequently appearing in white. Acts i.
10, while the disciples are looking towards heaven after their ex-
alted Lord, " behold two men (that is, two angels in the form of
men) stood by them in white apparel." So the saints " shall walk
with Christ in white ;" they shall be like the angels of heaven :
Matth. xxii. 30, " In the resurrection, they are as the angels of
God in heaven." The original woi'd signifies, they shall be equal
to angels, or angels' mates. Like angels, they shall not be liable to
hunger, thirst, weariness, or such like bodily infirmities. The
angels are said to "behold the face of God in heaven;" so shall
ye who are God's little remnant : " Now ye see darkly, as through a
glass ; but then ye shall see face to face." The angels serve God
with the greatest voluntariness and freedom, with the greatest
activity and nimbleness ; for " he maketh his angels spirits, and
his ministei'S a flame of fire ;" so shall the saints in glory ; they
sliall do the will of God, as it is done l)y the angels in heaven.
7. We find Christ sometimes appearing in white, particularly
12 GOD'S LITTLE KEMNANT KEEPING
at liis transfiguration : '* His countenance did shine as the sun, and
Lis raiment was Avhite as the Hght." And so it may import tliis
much, they " shall walk with me in white;" that is, there shall
be a blessed conformity between them and me in glory, Rev. xix.
11, 14, Christ is there represented as mounted upon " a white
horse ; and the armies which were in heaven followed him upon
white horses, clothed in fine linen, white and clean." Christ, and
all his redeemed company, shall be clothed with the same livery :
1 John iii. 2, " When he shall appear, we shall be like him ; for we
shall see him as he is." Their souls shall resemble him in right-
eousness and true holiness ; yea, " their vile bodies shall be made
like unto his glorious body."
8. Lastly, White has a great reflection of light with it when the
sun shines iipon it. 0, how bright and dazzling will the glory of
the saints be in that day, when the Sun of righteousness shall shine
upon them with a meridian splendour ! Christ will then " be ad-
mired in his saints;" for they shall " shine forth like the sun, and
like the brightness of the firmament : the beauty ot the Lord their
God will then be upon them ; and such beauty as shall eternally
astonish and confound the wicked, who contemned them upon
earth, and did not reckon them worthy to sit with the dogs of their
flock." And this much for the fourth thing,
V. The fifth, thing was, to inquire into the connection between the
duty and the privilege^ between keeping the garments clean, and xoalking
with Christ in ivhife.
1. Then negatively, you would know, that there is no connection
of merit, as if our keeping of clean garments did deserve that we
should ivcdk until Christ in ichite : no, no; let " every mouth be
stopped ; for all the world is guilty before God ;" and therefore
can merit nothing but wrath and vengeance at the hand of God :
" by the Avorks of the law shall no flesh living be justified," or
saved ; it is by the merits of Christ, his doing and dying, as the
surety of the little remnant, that they are brought to walk with him
in xohite. But though there be no connection of merit, yet,
2. And positively, there is, Isi, A connection of decree or pur-
pose in this matter. God, by an unalterable decree, has ordained,
that they who are holy shall be happy ; that tliey who keep their
garments clean shall loalk xoith him in white. 2 Thess. ii. 13, " God
hath from the beginning chosen us to salvation, through sanctifi-
cation of the Spirit, and bcHef of the truth." 2(7Zy, There is a
connection of promise, as well as of purpose. Ye have them linked
together in this promise in the text, and every where almost
through the scriptures of truth. Ye have a cluster cf these pro-
mises in the second and third of the Revelation, " To him that
evercometh (which is the same thing with keeping the garments
clean) will I give to eat of the hidden manna." And this link is so
strong, that it can never be broken ; for it is one of these " im-
mutable things, wherein it is impossible for Cod to lie." odhj^
There is a connection of mcetness or congruity. ' It is suitable,
that those who are holy should be happy ; that they who have
THEIR GARMENTS CLEAN IN AN EVIL DAY. ' 13
white garments here, should be clothed with white hereafter. It
is suitable unto the nature of God ; for he " cannot behold iniquity,
neither can evil dwell with him :" none but holy ones shall enjoy
a holy God. It is suitable unto the work of heaven ; for " no un-
clean thing can enter the gates of the New Jerusalem ;" to this
purpose is the last clause of our text, " They shall walk with me in
Avhite, for they are worthy," or meet^ as the word may be rendered,
Col. i. 12, " Giving thanks unto the Father, who hath made us
meet to be partakers of the inheritance of the saints in light." Athly,
There is a connection of evidence. Holiness, or clean garments, is
an evidence of the soul's title or claim to glory; for "whom he
sanctified, them he also glorified." " Who is the man that shall
ascend into the hill of God ? and who shall stand in his holy
place?" The answer is, " He that hath clean hands, and a pure
heart," Ps. xxiv. 3, 4. 6thly^ There is a connection of legacy.
Christ, by his latter will, has insured the kingdom to his little rem-
nant that keep their garments clean : Luke xxii. 28, 29, " Ye are
they who have continued with me in my temptations. And I
appoint unto you a kingdom, as my Father hath appointed unto
me.
VI. TJie sixth thing is the application. And the first use shall
be of information, in these particulars.
1. See hence, holiness is to be studied and pursued, however it may
be ridiculed and mocked at by a profane world ; for it is they that
do not defile their garments tliat shall walh ivith Christ in white. The
blind world is ready to imagine, that the way to heaven is not so
strait and narrow as ministers call it ; that there needs not be so
miich ado, and all is but a piece of needless nicety, preciseness,
and the like. But remember. Sirs, that strict lioliness will carry
the day at the long-run ; and ye that are for a lax religion, and a
broad way to heaven, will at length land in hell, unless mercy and
repentance prevent. " Walk circumspectly, therefore, not as fools,
but as wise," &c.
2. See from this doctrine, that they labour under a damnable
mistake, who tliink or say, tliat it is a vain or " unprofitable thing
to serve the Lord," and to keep his way ; for they that loallc with
Christ here sliall partake ot liis glory hereafter : " Godliness (saith
the apostle) is great gain, having tlie promise of the life that now
is, and of that which is to come." Religion carries a reward in its
bosom, beside the reward that is prepared for the saints in the
life to come. " In keeping of thy commandments (says David)
there is a great reward. 0 how great is the goodness thou hast
laid up for them tliat fear thee !'"' &c. " Eye hath not seen, nor
ear heard, neither have entered into the lieart of man, the things
which God hath prepared for them that love him," 1 Cor. ii. 9.
3. We may see, that gospel-purity and holiness is not such a
common thing as the world apprehend ; for there are but a few
names, few persons that are helped to keep their garinents clean. My
friends, beware of taking every thing for lioliness that has the
shadow and appearance of it. Some are ready to think, that their
14 GOD'S LITTLE REMNANT KEEPING
garments are clean enough, if they keep free of gross scandalous
outbreakings, such as lying, swearing, stealing, uncleanness, and
the like ; but the proud Pharisee came this length, who said, "God,
I thank thee, I am not as other men ; I am no extortioner, adul-
terer, or injurious person," &c. Some thinktheir garments clean,
if they be moral in their walk, just in their dealings between man
and man. 1 wish indeed there were more morality among these
that profess the name of Christ. But, 0 sirs, mere morality, in the
highest degree now attainable, comes infinitely short of the
nature of true holiness ; it is quite another thing : and to put
morality in the room of gospel-holiness, is in effect to renounce
Christ and the covenant of grace, and to run back to Adam's
covenant for life and salvation. Some think their garments clean
enough, because of some personal reformation that they have
made in their outward Avalk ; they have left off lying, swearing,
drunkenness, uncleanness and the like. But this will not amount
to true holiness. Herod reformed his life, and did many
things through the ministry of John the baptist, and yet be-
headed him at last. Some reckon upon their diligence in the
outward duties of religion ; they read, hear, pray, communicate,
and run the round of outward performances, and thereupon con-
clude that they are holy persons. But wlio more diligent in the
externals of religion than the Pharisees, who " fasted twice a week,
and gave tithes of all that they possessed?" and yet Christ tells
us, that " except our righteousness exceed the righteousness of
the Scribes and Pharisees, we cannot enter into the kingdom of
heaven," So that, I say, gospel-holiness is no common thing.
4. Sec hence, that the division of mankind, and particularly of
these that live in the visible church, between Christ and the devil,
is very uneqal as to the number ; for the greatest part, even of the
visible church, go to the devil's share, for there are but " a few
names in Sardis that do not defile their garments." Christ's flock
is a little Jiock: "I will take them one of a city, and two of a family,"
or tribe, "and bring them to Zion." It is true, they will be a great
company, and make a goodly appearance, Mdien they shall be
gathered by the angels from the four winds of heaven ; but yet
they are only like the gleanings after the vintage, in comparison
of the vast multitudes of mankind that run in the broad way to
destruction.
5. See jience what it is that sweetens the pale countenance of
the king of terrors to believers ; it is this, they see that upon the
back of death, they will be admitted to " walk Avith Christ in
white." This made the apostle to long so vehemently for his dis-
solution, saying, "I have a desire to depart, and to be Avith Christ."
Faith's views and prosj>ect of this makes the believer to triumph
over death, as a vanquished and slain enemy, saying, " 0 death !
where is thy sting ? 0 grave ! where is thy victory V"
6. See hence wliat they may expect upon the back of death,
who habitually wallow in the puddle of sin. It is only they that
have "clean garments, that shall walk with Christ" in glory; and
THEIR GARMENTS CLEAN IN AN EVIL DAY. 15
therefore it inevitably follows, that the gates of glory shall be shut
upon you : Rev. xxi. 27, " There shall in nowise enter into it any
thing that defileth, neither whatsoever worketh abomination or
maketh a lie." And ver. 8, " The fearful and unbelieving, and
the abominable, and murderers, and whoremongers, aud sorcerers,
and idolaters, and all liars, shall have their part in the lake which
burneth with fire and brimstone." 0 sirs! ye that live and die
in this condition, with the guilt and fjlth of sin lying on your con-
sciences, ye will find a sting in death which will stick in your
souls through eternity: for it is only God's little remnant, "whose
garments are washed and made white in the blood of the Lamb,"
that shall triumph with him in glory ; while ye that wallow in sin
now, shall be found weltering in the flames of Tophet.
7. See hence, that honesty is the best policy in a declining
time; for it is only the honest-hearted remnant that shall walk
with Christ above. Keep God's ways. Sirs, whatever come ; and
beware of sinful shifts to shun the cross : " They that w^alk up-
rightly shall walk surely;" whereas they who think to shun danger
by shifting duty, they really rim themselves into greater danger
and inconveniencies, than these which they imagined to avoid.
Use 2f/, may be of lamentation, that there are so many soul gar-
ments among us at this day. Alas ! Sirs, may we not say, that
there are but a few names in Scotland, that have not defiled their
garments with the corruptions and pollutions of the time ? All
ranks have corrupted their ways, magistrates, ministers, and
people. May not the character which God gave of Israel of old,
be too justly applied to us, Is. i. 4, that we are " a sinful nation, a
people laden with iniquity, a seed of evil doers, children that are
corrupters, who have provoked the holy One of Israel unto anger,
and are gone away backward?" I cannot now stand to shew-
wherein Ave have defiled our garments. Has not the land been
defiled with the blood of many of the saints of God under the late
reigns, from which it is not as yet purged ? Is not the whole
land defiled with breach of solemn national engagements, while
these solemn covenants have been scandalously burnt in the
capital city of the nation, and that by the countenance and com-
mand of authority ? And are there not many at this day amongst
us, who profess ip be of the communion of the church of Scotland,
that do renounce and disown the obligation of these solemn ties ?
Are not many defiling their garments with Arminian and Socinian
heresies ? others with a superstitious worship, which, to the re-
proach of our holy rehgion, is tolerated among us by law ? Have
not many defiled their garments in our land, with a customary
swearing by the name of God ? others by juggling with God in
the matter of solemn oaths, abjuring a Popish Pretender, with a
design to put themselves in a better capacity to do him service
and promote his interest? Others have, even in this province'
lately defiled their garments, by putting their hands to scandalous
libels, by way of address to the sovereign: wherein they represent
ministers as rebels against authority, for appointing fasts, and
IG GOD'S LITTLE REMNA^^T KEEPING
j)reaching against the sins of the time, and for giving warning to
people of the tokens of God's anger tliat are visible among us.
And, alas ! may we not all lament, that we have defiled our gar-
ments, by the breach of sacramental and sick-bed vows ? But I
must not stand on these things.
Use 3d, is of trial and examination. Try, Sirs, whether you be
among God's little remnant, that are keeping their garments
clean, when all round about you are defiling themselves. And,
for your trial, I offer you the few following marks of God's
remnant : —
1. God's remnant are a people unto whom Christ is exceeding
precious. His very name is unto them as ointment jpoured forth ;
they love to hear of him, they love to speak of him, and their
meditations of him are sweet ; " the desire of their soul is unto
him, and the remembrance of his name ;" and they are ready to
say with David, "Whom have I in heaven but thee?" &c,, or with
Paul, " I count all things but loss for the excellency of the know-
ledge of Christ Jesus my Lord."
2. God's remnant are a people that do not reckon themselves at
home while they are here-a-way. This is not their proper country;
but "they look for abetter country, that is an heavenly," Heb. xi.
16. They " look for a city that has foundations, whose builder
and maker is God," ver. 10. See this to be the character of God's
remnant, ver. 13; the apostle tells us of these worthies, that they
"confessed they were strangers and jDilgrims on the earth." This
confession David makes, Ps. cxix. 19, " I am a stranger in the
earth, hide not thy commandments from me." So then. Sirs, if
your home be here, ye are none of God's remnant ; if your thoughts
and affections be confined within the narrow limits of time. God's
remnant are a people that are " couiing up from the wilderness ;"
they are always ascending and mounting heavenward, in their
affections and desires : they " look not at the things that are seen,
but the things that are not seen."
3. God's remnant are a people that speak and think much on
God. See this to be their character, Mai. iii. 16, " Then they that
feai'ed the Lord, spake often one to another, and a book of remem-
brance was written before him for them that feared the Lord, and
that thought upon his name." Try yourselves by this. It is the
character of the wicked, that " God is not m all their thoughts ;"
and he is as seldom in their mouths, except in a way of profaiTation.
But God's remnant, I say, they think much on God; and the
thoughts of God, 0 how precious are they unto their souls ! Ps.
cxxxix. 17 : and out of the abundance ot their hearts their mouths
speak honourably and reverently of him. They will speak to one
another of his word, of his works, of his providences, and of his
ordinances ; their " lips are like lilies, dropping sweet-swelling
myrrh."
4. God's remnant are a praying people : Ps. xxiv. 6, " This is
the generation that seek thy face, 0 Jacob, or, 0 God of Jacob :"
whereas it is given as the character of the wicked, Ps. xiv. 4, that
THEIR GARMENTS CLEAN IN AN EVIL DAY. 17
they call not upon God. They either live in the total neglect of
this duty ; or, if they do it all, it is in a hypocritical, formal, and
overly manner. But God's remnant, they seek the face of God ;
they seek him with fervency, with truth in the inward parts ; they
seek him believingly ; they seek him constanly and perseveringly,
which the hypocrite will not do : Job xxvii. 10, " Will he dehght
himself in the Almighty? will he always call upon God?"
5. God's remnant are a mourning people. They mourn over
their own sins in the first place : Ezek. vii. 16. The remnant of
Jacob " that escape, they shall be on the mountains like doves of
the valleys, every one mourning for their iniquity." They mourn
over the errors of their hearts, and the iniquity of their lives, and
are ready to cry out, " Innumerable evils have compassed me
about, mine iniquities have taken hold on me," &c. And then
they mourn, not only for their own personal sins, but for public
sins; the sins of others, whereby the land is defiled : " Rivers of
waters run down mine eyes, because they keep not thy law ; I
beheld transgressors, and was grieved." That this is the char-
acter of God's remnant, ye may see from Ezek. ix. 4, " Go through
the city, and set a mark upon the foreheads of the men that sigh,
and cry for all the abominations done in the midst thereof." And
then they mourn for the calamities and desolations of Zion, when
they see the bear out of the wood wasting her, and the "udld
beasts out of the forest devouring her: Ps. cxxxvii. 1, "By the
rivers of Babylon we sat down, and Avept when we remembered
Zion." x\nd then the}' mourn when they see ordinances corrupted,
or God's candlestick in any measure removed, the Lord's people
deprived of their wonted freedom and liberty in waiting upon him in
these galleries: Zepli. iii. 18, "I will gather them that are sorrowful
for the solemn assembly, to whom the reproach of it was a burden."
6. God's remnant are a people that will rather venture upon
suffering than sinning. They rather venture to run the risk of
displeasing kings and queens, potentates and parliaments, than
venture upon the displeasing of God : they can rather venture on
the rack of outward torments, than upon the rack of an accusing
conscience. See this to be the character of God's remnant in the
three children, Dan. iii. &c, ; and Moses, lleb. xi. 27, " forsook
Egypt, not fearing the Avrath of the king." Tvlauy other marks of
God's remnant might be insisted upon. Tliey are a people that
cannot live without Christ, and fellowship and communion with him,
Song, iii. 1. Job. xxiii, 3, " 0 that I knew where I might find him !
that I might come even to his seat !" They are a people that will
not rest in their attainments, but press towards the uttermost of
grace and holiness, Phil. iii. 12. They press after more nearness
unto Christ, Song viii. 1. They love holiness for itself, Ps. cxix.
140, Christ for himself; yea, they love heaven for Christ and
holiness. In a word, they love holiness, be the event what it will.
Use 4. is of exhortation. Is it so, that God's remnant, who are
privileged to walk with Christ in white, are such as keep their
garments clean? 0 ! then let me exhort all hearing me, particularly
VOL, I. B
18 GOD'S LITTLE REMNANT KEEPING
you who have been professing yourselves among the number of
God's remnant, by drawing near to him in the holy ordinance of
his supper ; let me, I say, exhort you to keep your garments clean ;
be exhorted to the study of true gospel-holiness, both in heart and
life. And, by way of motive, I would have you to consider these
things following.
Mot, 1. Consider that ye are in continual hazard of defiling your
garments. Ye are in danger from every quarter: As, 1st, Ye are
in danger from the world. There are many things in the world
that are of a very defilingand polluting nature. There are many pol-
luting opinions broached in the world, which go very glib away
with nature, and which nature is very ready to catch at and em-
brace ; as. That God is altogether made up of mercy, and will
never damn any of his creatures. That Christ died for all: That
morality runs parallel with grace : That an empty profession is
enough to save folk : That it is better to keep the body whole
than the conscience pure : That to be zealous for religion is to be
righteous overmuch. These, and many other such opinions, are
of a polluting nature ; and we are in danger of defiling ourselves
with them. And then, the examples of the world are very infec-
tious ; the examples of magistrates and ministers, as ye see from
Hos. v. 1. " Hear ye this, 0 priests ; give ye ear, 0 house of the
king; because ye have been a snare on Mizpeh, and a net spread
upon Tabor." And then ye are in danger from the example of
professors, who perhaps have a great name for religion in the church
of God. 0 ! will you say, Such a man doth so and so, and why
may not I do it also ? But remember, Sirs, that there are many
hypocrites in the church of God, that go under a mask of religion.
And supposing them to have the reality of grace, yet they may be
under a spiritual decay ; they may be sadly deserted of God : And
do ye think, that in this case they are to be imitated ? And besides,
suppose them to be never such eminent persons, yet, according to
the apostle's direction, we are to be followers of them no further
than they are followers of Christ. And besides, we^are in danger
from the frowns and flatteries of the world. If the world cannot
get us allured into sin by its enticing promises, it will study to
drive us into a compliance, by threats of trouble and persecution.
Thus, I say, we are in imminent danger from the world. The
apostle James exhorts us " to keep ourselves unspotted from the
world," chap. i. 27. 2J(y, Ye are in danger from Satan, that sub-
tile and malicious enemy, that " goes about as a roaring lion,
seeking whom he may devour." He waits for your halting, and
is always ready to trip up your heels. And I assure you, Sirs, if
ye have got any love-token from the Lord at this occasion, this
enemy will do his best, or worst rather, to you and it. It was but
a little after Peter had been feasting with Christ, at this holy or-
dinance of the supper, that Christ told him, Luke xxii. 31, " Simon,
Simon, Satan hath sought to winnow thee as wheat." And there-
fore ye had need to be on your guard as to this enemy, and labour
not to be ignorant of liia devices, ddlf/, Ye are in danger of defil-
THEIR GARMENTS CLEAN IN AN EVIL DAY. 19
ing your garments from your own hearts. My friends, would not
that city be exposed to great danger, which is not only besieged
with an army from without, but has a strong and powerful party
within, that keeps a correspondence with the enemy without, and
is ready to comply with all his demands ? Just so is it Avith us :
we are not only besieged with the world, and with Satan, who are
our enemies without ; but there is a strong party of indwelling sin
and corruption within us, that is ready, upon all occasions, to betray
us into our enemies' hands. This made David cry out, " Who can
understand his errors?" and Paul, " Wretched man that I am, who
will deliver me frpm the body of this death! " So much for the
first motive.
Mot. 2. By keeping your garments clean, ye comply and fall in
with God's great design in all his dispensations towards you,
whether more immediate or mediate. God's great end in all is to
bring his people to the study of gospel-purity and holiness. This
is the design of his electing some of the posterity of Adam from
all eternity : Eph. i. 4. " He hath chosen us in him, before the
'foundatiom of the world, that we should be holy, and without
blame before him in love." It is a very fooHsh way of arguing
that some people have — If I be elected, I shall be saved, let me
live as I list ; for God, like all other w^ise agents, not only decrees
the end, but the means leading unto that end. Now, holi-
ness is the King's highway, in which he has ordained and decreed
to bring the elect to glory : 2 Thes. ii. 13. " God hath chosen us
from the beginning to salvation, through sanctification of the Spirit,
and belief of the truth. This is the design of redemption. Christ
did not die. Sirs, to purchase a latitude to us to sin : No, no : Tit.
ii. 14. " He gave himself for us, to redeem us from all iniquity, and
purify unto himself a peculiar people, zealous of good works."
This "is the design of our creation. Why did ye get a being, but
that ye might glorify and serve God ? " This people have I formed
for myself, that they may shew forth my praises." And this is
not only the design of our first, but of our second creation; " for
he hath created us in Christ unto good works." This is the design
of our effectual calling ; " for God has not called us unto unclean-
ness, but unto holiness : " no ; " he hath saved us, and called us
with an holy caUing." This is the design of the whole word of
God. Why has God privileged us with his statutes and testi-
monies, but that they be " a light to our feet, and a lamp to
our path," to keep us out of the polluting ways of sin ? Ps. cxix.
9, " AVhereby shall a young man cleanse his way, but by taking
heed thereto, according to thy word?" This is the design
of the promises of the word. However, carnal persons may make
the promises a pillow of security, yet God's design in giving them,
is, to excite his people to keep clean garments : 2 Cor. vii. 1.
" Dearly beloved, having these promises, let us cleanse ourselves
from all filthiness of the flesh and spirit, perfecting holiness in the
fear of God." This is the design of the threatenings of the word,
that so men, kuowing the terror of God, may be persuaded to keep
20 GOD'S LITTLE REMNANT KEEPING
at a distance from sin, tlie abominable thing that his soul
hates, and may not defile their garments therewith. This is the
design of all providences whereby God exercises his people. Why
doth God cast thee into the furnace? 0 man! his design is to
p\n-ge away thy dross : Isa. xxvii. 9. " By this, therefore, shall the
iniquity of Jacob be purged, and this is all the fruit to take away
his sin." The Lord chastens us, that we may be " partakers of
his lioliness," Heb. xii. 10. This is the design, not only of cross,
but of favourable providences. The goodness of God should " lead
us to repentance," and lays a deep obhgation on us to stand off
from siuj which is offensive to our gracious Benefactor. This is
the design, not only of all providences, but of all ordinances, and
of the whole dispensation of the grace of God in the gospel : Tit.
ii. 11, 12. " For the grace of God, that Ijringeth Scilvation, hath
appeared to all men ; teaching us, that, denying ungodliness and
worldly lusts, we should live soberly, righteously, and godly, in
this present world." This is the design, not only of the preaching
of the word, but of the administration of the sacraments. In bap-^
tism, we are solemnly devoted to the service of God, and are en-
gaged to walk as those that are called by " the name of Christ,"
who are bound " to depart from iniquity." And in the sacrament
of the Lord's Supper, we solemnly renew, before God, angels, and
men, our baptismal engagements, and swear to keep our garments
clean from the pollution of sin ; and that by laying our hands on
the body and blood of the Lord Jesus. This is the design of
every frown, and of every smile. Doth God at any time fill thee
with "joy and peace in believing?" lifts he up the light of his
countenance upon thee ? The language of tins is, 0 do not defile
thy garments ! "God will speak peace unto his people, and to
his saints ; but let them not return again to folly." And why doth
God at any time hide his face, and leave thee in the dark, but to
engage you to more tenderness in time to come, in keeping at a
distance from these pollutions, whereby he has been provoked to
forsake thee? Thus, I say, if ye do not keep your garments clean,
ye counteract the great design of God in all liis dispensations to-
wards you. How dangerous is it to be found fighting against God ?
]\IoT. 3. Consider the dismal effects that will follow upon your
defiling your garments. 1st, Ye will ruin your reputation, and
render your names unsavoury in the world. And this is no small
loss ; for " a good name (says Solomon) is as precious ointment,"
and renders a man capable to do service unto God in his day and
generation. Prov. vi. 33, it is said of the adulterer, " A wound and
dishonour shall he got, and his reproach sliall not be vs'iped away."
When professors of reh'gion, or ministers, defile their garments by
sin, especially sins of a public nature, they wound their reputation,
bring a reproach upon themselves that is not easily wiped away ;
and not only so, but make the word of the Lord, in their mouths,
to be contemned and despised. Ye may read a scripture for this,
Mai. ii. 8, 9. : It is spoken of the priests of that day, " Ye are de-
parted out of the way ; ye have caused many to ^tumble at the
taw ; ye have corrupted the covenant of licvi, saith the Lord of
THEIR GARMENTS CLEAN IN AN EVIL DAY. 21
hosts. Therefore have I also made you contemptible and base
before all the people, accordmg as ye have not kept my ways, but
have been partial in the law." '^dly, Ye will stain and pollute
your souls, which ye ought to keep pure as a holy temple, unto
God. And how dangerous a thing this is, ye may see from 1 Cor.
iii. 16, 17, " Know ye not that ye are the temple of God, and that
the Spirit of God dwelleth in you ? If any man defile the temple
of God, him shall God destroy." My friends, ye have been solemnly
consecrating your souls and bodies unto God, as his temple ; and
if any of you sliall after this return with the dog to his vomit, and
with the sow, that seemed to be washed, to wallow again in the
puddle of sin, ye run a very dreadful risk. Utter destruction from
the Lord, and from the glory of his presence, is abiding all these
that are hypocrites in heart. And dreadful temporal destruction
from the Lord may overtake even his own children, who do defile
their garments : " For this cause many are weak and sickly,
and many sleep." ^clly, Ye will break your peace, and mar your
comfort. If ye keep not your garments clean, ye may provoke the
Lord to fill you with terrors, and to cast such a spark of hell-fire
into your bosoms as shall make you roar, and cry out of broken
bones, with David ; or, with Job, " The arrows of the Almighty
are within me, the poison whereof drinketh up my spirit." ^thly,
Ye will cast a blot upon religion, and on the good ways of the
Lord. If ye who have been professing to own Christ at his table,
shall be found defiling your garments, by lying, swearing, drunken-
ness, or the like, what will the graceless world say ? they will
conclude, that professors are but a company of hypocrites ; that
religion is nothing but a piece of trick and imposture. Ye will be
a blemish to Christian society : " These are spots (says the apostle)
in your feasts of charity." And he speaks of some, who, through
their untenderness, made the way of the Lord to be evil spoken
of. bthly, Ye will dishonour Christ, that glorious Master whom ye
have been professing to own. Hence the Lord complains of the
children of Israel, that they, by their wickedness, caused his " name
to be polluted among the heathen." David's sin made the name
of God to be blasphemed and reproached. <dthh/, By polluting
your garments, ye will " ofiend the generation of the righteous; "
a.:d " it were better for you that a mill-stone were hanged about
your necks, and ye cast into the midst of the sea, than that ye
should offend one of Christ's little ones." It is a dangei»ous thing to
grieve the hearts of these that are dear imto God ; for God will not
grieve their hearts ; and he will resent it, if any other do it by
their untenderness. Ithly, Ye will harden others in their sins.
When the wicked see professors, or ministers, going along with
them, they conclude, that their way is the best of it, and preferable
unto the way of religion. Thus ye see the dismal effects that
will follow upon your defiHng your garments.
Mot. 4, Consider the great advantages that shall accrue unto
you by keeping yoxn- garments clean. \st. It will yield you great
peace ; peace in life ; for " as many as walk according to this rule,
2'2 GOD'S LITTLE REMNANT KEEPING
peace shall be upon them." Peace in the midst of all troubles :
" This is our rejoicing, the testimony of a good conscience."
Peace at death: Ps. xxxvii. 37. "Mark the perfect man, and be-
hold the upright ; for the end of that man is peace." Peace after
death: Is. Ivii. 2, we are told, that "the righteous(at death)enter into
peace ; they rest upon their beds, each one walking in his upright-
ness." Peace at the last judgment. It is only the cleanly rem-
nant to whom the Lord will say then, " Lift up your heads ; for
the day of your redemption is now come." 2c//?/, By keeping
clean garments, ye will be in a continual fitness for maintaining
fellowship and communion with God in any ordinance of his ap-
pointment ; for it is the man that " hath clean hands, and a pure
heart, that shall stand on God's holy hill," and have a place in his
tabernacle. And not only so, but it will fill you with a holy bold-
ness and confidence, in your approaches unto God in the ordinances
of his appointment : Job. xi. 14, 15. " If iniquity be in thine hand,
put it far away," &c. 3f//?/, The influences of ordinances will stay
the longer upon you, that you keep your garments clean. What
is the reason why the impression of any thing of God, that we meet
with in ordinances, doth so soon evanish, like the morning cloud ?
The reason is the untenderness of our w^alk : we lie down among
the pots of sin, and this makes God to withdraw from us. AVe
read of some mountains that are so high, that if men drew figures
in the sand upon the tops of them, they will abide for many years.
The reason is, they are so high, that they are above the winds and
rains. 0 Sirs, if we were living and walking on high with God, the
impression of ordinances would stay longer with us than they do.
Athly, By keeping your garments clean, ye will perhaps save the
souls of others, and commend religion unto them. Hence is that
of Christ, Matth. v. 16 " Let your light so shine before men, that
they may see your good works, and glorify your Father wdiich is
in heaven." bthly^ By keeping your garments clean, ye will find
more strength to keep yourselves : " For the way of the Lord is
strength to the upright." If ye keep God's way, he will "keep
you in the hour of temptation," Kcv. iii. 10. God will keep you
by his power through faith unto salvation. Qtlihj, After a little
time is elapsed, ye shall be clothed in white, and walk with Christ
in the New Jerusalem, according to his promise in the text.
Now, I conclude all with directions and advices, in order to your
keeping of your garments clean.
1 . Be persuaded of your own utter inability to keep your gar-
ments clean by your own power, or the strength of created grace ;
for " the way of man is not in himself: it is not in man that walk-
eth to direct his own steps."
2. Take care that ye be united to Christ, the fountain of lioliness ;
for ye do but wash the Ethiopian, while ye attempt to make your-
selves clean and holy, while ye grow on the root of the old Adam.
Ye may indeed wash the outside of the cup and platter, but ye will
remain filthy still in the sight of God, till ye bo created in Christ,
the true root of sanctiticatiou : " Can a man gather grapes of
THEIR GARMENTS CLEAN IN AN EVIL DAY. 23
thorns, or figs of thistles?" The tree must be good before the
fruit be good.
3. Being united unto Chrst, ye must make daily use of him by
faith. Do not think, that, when ye have first believed in Christ,
your work is done ; no, your life must be a life of faith. By faith
we live, by faith we stand, by faith we work, by faith we fight ;
and whatever we do, in word or in deed, we must do all in the
name of the Lord Jesus. Ye must be always building up yourselves
in the holy faith, and going on from faith to faith ; and whenever ye
have, through infirmity, or the prevalency of temptation, defiled
your garments, be sure to run by faith unto the blood of sprinkling,
that ye may get your hearts sprinkled from an evil conscience.
4. Set God continually before you, and keep up the impression
of his all-seeing eye on your spirits : Ps. xvi. 8, " I have set the
Lord always before me : because he is at my right hand, I shall
not be moved."
5. Be much in viewing and meditating on the dismal and
terrible effects of sin ; how it did cast angels out of heaven, Adam
out of Paradise, and brought God's curse upon all his posterity ;
how it brought a deluge on the old world, Sodom and Gomorrah
burnt by fire and brimstone ; how it made the earth to swallow
up Corah, Dathan, and Abiram.
6. If ye would keep your garments clean, 0 then beware of
going to the utmost length of Christian liberty ; it is dangerous
to come too near God's marches. We should take heed to our-
selves, even in the use of things that are in themselves lawful ;
many things are lawful, but every thing lawful is not at all times
expedient. Ye would shun every appearance of evil; do not stand
in the way of temptations, or occasions of sin. And, in particular,
take care to avoid evil company ; for " can a man take fire in his
bosom, and his clothes not be burnt ?"
7. Beware of giving your consent and countenance unto the
sins of others; for hereby ye shall be partakers with them in their
sins. We may not only defile our garments by personal sins, but
by sins of others, when we encourage them in an evil way, when
we assent or consent unto them, or do not faithfully warn and
reprove them, or endeavour to reclaim them.
8. Lastly^ Be importunate with God, at the throne of grace, for
guidance and direction ; for " unless the Lord keep the city, the
watchmen watch in vain." Unless his grace be sufficient for us,
we will soon be carried down the stream of temptation and corrup-
tion; for " the way of man is not in himself." And therefore, I cay,
plead hard at the throne, that the Lord would keep you, who
" keeps the feet of his saints." And for this end plead the promise
that he has made to his people, Jer. xxxii. 40, " I will make an
everlasting covenant with them, that I will not turn away from
them to do them good ; but I will put my fear in their hearts, that
they shall not depart from me." Zech. x. 12, " I Avill strengthen
them in the Lord, and they shall walk up and down in his name,
saith the Lord."
THE BACKSLIDER CHARACTERISED ; OR, THE EVIL AND
DANGER OF DEFECTION DESCRIBED.
A Sermon, Preached at Dysart^ on a thanksgiving-day, ajtcr the Sacrament,
Monday, October 7, 1714.
Hel). X. 38,—" If any man draw back, my soul shall have no pleasure in him."
[The following Discourse was represented to the Commission, May 1725, by Mr Alexander
Anderson, as if it had been of such a turbulent or erroneous tendency, that he himself,
preachinfr after me, was obliged publicly to contradict me. The following notes are, to
the best of my remembrance, the ipsissima verba which I delivered at that time. Whether
the doctrines contained therein deserved the character he gave them before the Reverend
Commission, or if he had ground publicly to contradict, I submit to the judgmeut of the
impartial world.]
John vi. 66, — " From that time many of his disciples went back, and walked no
more with him.''
IN the beginning of this chapter, our blessed Lord works a not-
able miracle ; he feeds five thousand people with five loaves
and two fishes, twelve baskets of fragments remaining. The
multitude are so taken with this miraculous entertainment, that
they would needs make him a king. But our lowly King of Zion
did not affect worldly grandeur, his kingdom not being of this
world ; therefore he withdraws himself, and passes over the sea to
Capernaum. Many of the multitude, whom he had fed, followed
him thither. And there our blessed Lord takes occasion to preach
a very heavenly and spiritual sermon unto them, holding out the
necessity of living and feeding by faith upon him, in order to
everlasting life. These carnal hearers are exceedingly stumbled
at the spirituality of his doctrine, looking upon it as a piece of
unaccountable stuft' and nonsense. Upon which they begin to
drop oif from him, as the evangelist remarks here, in the words of
my text, " From that time many of his disciples went back," &c.
In which Avords we may notice, 1. A defection, or going back
from Christ. 2. The season of it, viz., from that time, or, after he
had preached the foregoing sermon. 3. The cause of it, implied
in the time, viz., the spirituality of his doctrine. 4. The persons
guilty of this defection, viz., proR'Ssed disciples ; and that not a
few, but many of them. 5. The final and irrecoverable nature of
their defection, they walked no moie loith Iiim.
The words are plain and easy ; and therefore there is no need
of any critical explication. Wherefore, take this native observa-
tion from them, viz. : —
THE BACKSLIDER CHARACTERIZED. 25
DoCT.— That there are some seasons, wherein many of Christ's
pretended disciples do fall off from him, and that finally and ir-
recoverably. " From that time many of his disciples went back,
and walked no more with him."
In handling of this doctrine, I shall observe the order of the
words, and speak a little,
I. Unto this defection, or falling off from Christ.
II. Inquire a little into the causes of it.
III. The seasons of it.
IV. The persons guilty of the defection, viz. the disciples.
V. Give a few characters of those who fall off finally, and walk
no more with him.
VI. Apply the whole.
I. I say, I will speak a little unto this defection, or falling off
from Christ. And here I Avould, 1. Give you some of the scrip-
tural names of it. 2. Condescend on the kinds and degrees of it.
3. Notice some of its ingredients. 4. Mention some of .its con-
comitants.
First, I would give you some scriptural names by which it is
called. And sometimes it is called a Jooldng hack : Luke ix. 62,
" No man putting his hand to the plough, and looking back, is fit
for the kingdom of heaven." My friends, ye have been professing
to set your faces heavenward ; 0 be ye aware of casting a back-
look upon your old lovers : " Remember Lot's wife ;" take heed
that God do not set you up as monuments of his vengeance.
Again, it is sometimes called a turning haclc: Lam.i. 8, "Jerusalem
sigheth, and turneth backward." The way to heaven will not
admit of a retreat ; ye must still be pressing forward, whatever
opposition may be in your Avay. Again, sometimes it is called a
drawing lack : Heb. x. 38, " If any man draw back, my soul shall
have no pleasure in him." Moreover, it is called a .s/iV/i??_j7 Z>ac^'/
intimating, that the people that are not well buckled in religion
stand upon slippery ground : Hos. xi. 7, " My people are bent to
backsliding from liit." Furthermore, it is called afalliny hack: Is.
xxviii. 13, "The word of the Lord was unto them, precept upon
precept, and line upon line; that they might go and fall backward,
and be broken, and snared and taken :" and ye know a backwai-d
fall is exceeding dangerous. Lastly, To mention no more, it is
called a turning aside. It is said of Israel, that " they quickly
turned aside like a deceitful bow ;" which frustrates the design of
the archer, by shooting away, or besides the mark. They who
"turn aside into crooked ways," whatever may be their pretences
to religion, miss the mark of the same, even the " mark and prize
of the high calling of God in Christ Jesus; and shall be led forth,"
and have their part " with the workers of iniquity."
Secondly, I come to condescend on the kinds and degrees of
defections from Christ. And, not to multiply distinctions, which
are more ready to confound than edify hearers, I shall only men-
tion these two or three.
\. Defection from Christ is sometimes more universal and general,
26 THE BACKSLIDER CHAEACTERIZED.
of the body of a cliurch and nation together. Thus Ephesus, Rev.
ii. is charged with faUing from her first love. And the whole body
of the Israelitish nation are engaged together in a defection, by
going in to worsliip the idolatrous calves which Jeroboam erected
at Dan and Bethel : and it was so universal, that the prophet
Elijah tliought he had been left alone ; though indeed the Lord
tells him, that he had seven thousand in Israel, which had not
bowed the knee to Baal. And sometimes it is more special and
particular, as when a single society, family, or particular person,
enters upon a course of defection and backsliding from Christ and
his ways ; of which instances may be afterwards named.
2. Sometimes it is more open and avowed, in contra-distinction
from the former, by abandoning and relinquishing the very profes-
sion of religion which they once pretended to, and become openly
wicked and flagitious, giving themselves loose reins in a way of
sin. Or it is more hid and secret, when, though there be still a
profession of religion kept up ; yet the power of godliness is quite
forsaken, and the heart maintains a close correspondence with sin,
and lives in a secret trade of wickedness, inconsistent with the
rules of Christianity.
3. There is a total, as also a partial defection or falling off from
Christ. A total or final, is that of the wicked and reprobate, who,
when they fall, are like lead, or a stone falling into a deep water,
which never rise again ; as it is said of Pharaoh and his host,
" They sank like lead in the mighty waters :" they make an iitter
shipwreck of faith and a good conscience. A partial defection is
incident even to the godly themselves. I may call it temporary ;
for they may be left for a considerable time, to make many woful
steps of defection from Christ and his ways ; as is plain from the
instances of David, Peter, Abraham, and many others. But when
they fall, they are like wood or cork falling into water, who, though
they sink at first, yet they rise again by faith and repentance,
which ijifluence the reformation of their lives, and which, in pur-
suit of the divine pm'pose of grace for their salvation, are actuated
in them by the Holy Spirit, according to that, Ps. xxxvii. 24,
" Though he fall, he shall not be utterly cast down : for the Lord
upholdeth him with his hand." The defection here spoken of in
the text, seems to have been of tlie first kinds of each division.
It Avas general and public ; for there was a great multitude of
them, as we read in the beginning of the chapter : it was open
and avowed; for they put a slight on Christ in the face of the smi:
and it was total and final ; they walked no more with him, nor
looked after Christ any more.
Thirdly, I come to notice some ingredients of this defection
here spoken of. And there appears to have been these things
in it.
1. A dissatisfaction with Christ, and a vilipending both him and
his way ; for they said, ver, 42, " Is not his father and his mother,
and sisters with us ? how then came he down from heaven '?"
2. A murmuring and repining against the spirituality of his
/
THE BACKSLIDER CHARACTERIZED. 27
doctrine, out of a rooted enmity and prejudice against it : ver. 41,
" They murmured at him, because he said, I am the bread of Hfe
which came down from heaven" : and again, " This is an hard
saying, Avho can bear it?"
3. A formal disputing and arguing against his doctrine, as re-
pugnant unto reason. They set up their reason as the standard
of revelation, and will receive nothing but what they were able to
comprehend ; for thei/ strove, or disputed, " amongst themselves,
saying how can this man give us his flesh to eat? " ver. 52.
4. A formal casting off with Christ, and turning back to their
old way and trade of living, whereby their latter end was worse
than their beginning ; for " they went back and followed him no
more," as in the text.
Fourthly, I come to mention some concomitants of defection
from Christ.
1. It is commonly accompanied with a halting and wavering
between sin and duty, as Israel did between God and Baal: "How
long (says EHjah to them) do ye halt between two opinions? if the
Lord be God, follow him : bat if Baal, then follow him." When
this wavering befals people, they cannot stand long ; for " a
double-minded man is unstable in all his ways," says James. The
heart is divided ; therefore shall they be found faulty.
2. It is commonly attended with a mercenary kind of spirit.
For as secular and worldly interest is the spring of all their re-
ligion ; so it is the spring of their apostacy and defection from it ;
as is plain from what our Lord tells his pretended disciples, " Ye
seek me, not because ye saw the miracles, but because ye did eat
of the loaves, and were filled." Where this mercenary spirit pre-
vails, folk will stand by Christ and religion as long as it will stand
with their selfish and secular designs, but no longer. Christ,
conscience, religion, and every thing, must truckle unto this at
length.
3. Jt is attended with a stretching of Christian liberty to the
uttermost pitch, and a dallying with the appearances of evil. 0,
will the man say what needs all this needless nicety and precise-
ness ? I may adventure thus far, and yet keep in l3otli with God
and a good conscience. Like Eve, who thought she might tam-
per with the temptation, without any hazard of a compliance ; or
Samson, who thought he might dally with Delilah, and yet keep
in with God. 0 Sirs, it is dangerous going too near God's marches;
for, as one says, he that will go all the length he may, when
occasion serves, will go further than he ought.
4. It is attended with a snarling at reproofs. They cannot
abide to have their sores ript up, and the evil of their ways, dis-
covered. Let ministers preach never such sound doctrine, yet if
they but point towards the airth where their defections lie, pre-
sently they are like Avild bulls in a net, full of fury and resentment.
We find too much of this, even in good men, when engaged in a
partial defection. Asa was so irritate by the reproof of the prophet,
that he casts him into prison, for teUing him that he was fallen
28 THE BACKSLIDER CHARACTERIZED.
from his former confidence in God, wlien the hosts of the Ethiopians
came up against him. And the Galatians reckoned Paul their
enemy, because he told them the truth.
5. With a snatching at the reputation of those that stand their
ground, or who give any testimony against their defections ; and if
they can perceive any such making but the least wrong trip, they
are sure to make it as open and public to the world as possible,
and to represent it in the blackest character imaginable. It is a
very true observe, that backsliders are commonly backbiters.
They cannot abide to see any outshine themselves in holiness and
tenderness ; and therefore they lie at the catch, to wound the re-
putation of those that cannot run the same length with themselves.
This made David pray, "Deliver me, 0 Lord, from all my transgres-
sions, and make me not the reproach of the foolish ; for when my
foot slippeth, mine enemies do magnify themselves against me."
6. Division is usually the concomitant and fruit of defection.
If we should trace all divisions to their spring, whereby the bowels
of tlie church of God have been rent, since the first ages of Christi-
anity, we should still find them taking their rise from the bitter
fountain of defection. What was it but the defections of some in
the church of Corinth, that gave birth unto that division, whereof
the apostle complains, 1 Cor. i. ? What was it but the defections
of the church of Rome, that has made such a wide breach between
Protestants and Papists ? It is true, every party and set of men
have preached up peace, and cried out against division ; as the
Papists to this ver}' day, exclaim against iis for making a rupture
in the church of Christ ; whereas it is not we, but they themselves
that make the rupture by their defections. We must not say, A
confederacy with any in a way of sin, or purchase peace at the ex-
pense of truth and holiness. This was the sentiment of good old
Jacob on his deathbed. Gen. xlix. 5, " Simeon and Levi are
brethren in inquity ; instruments of cruelty are in their habitations.
0 my soul, come not thou into their secret," &c. Many other
things might be added as concomitants of defection ; but I must
not stand on them. I go on therefore unto
II. The second thing in the text and method, which was, to in-
quire a little into the causes of defection. And
1. The main cause, or rather occasion, of this defection here
mentioned, was the unpleasantness of Christ's doctrine unlo the
sensual and carnal inclinations of these pretended disciples men-
tioned in our text. His doctrine did not suit their humours, and
answer their expectations ; therefore they went back, and walked
no more with him. Just like many among ourselves, who, if min-
isters do not preach according to their fancies, if they be free
and faitlifnl, and preach agninst the defection whereof they are
guilty, they cither turn their backs on them, or cry out upon them,
as men of turbulent spirits, incendiaries, fire-brands, and what not.
But ministers need not be discouraged on this account, since the
apostles of our Lord were characterised after the same manner ;
" these are they that have turned the world upside down." 1 fear
THE BACKSLIDER CHARACTERIZED. 29
there are many among us, who, if they would speak the language
of then* hearts, would join issue with that people, Isa. xxx. 10.
" Who said to their seers, see not ; and to the prophets, prophesy
not unto us right things, speak unto us smooth things, prophesy
deceits. But, Sirs, we need not wonder to see folk stumbling at
the plain truths of the word, seeing Christ himself is set for the
fall, as well as for the rising of many in Israel.
2. The love of Avorldly riches is another great cause of defection,
as is plain from that of the apostle, 1 Tim. vi. 10, "The love of money
is the root of all evil ; which, while some coveted after, they have
erred from the faith, and pierced themselves through with many
sorrows." Where the love of the world has the ascendant in the
heart, the love of God cannot be strong ; for " if any man love the
woi"ld, the love of the Father is not in him ;" and where the love of
God is not, it is impossible for that man to stand his ground.
3. The love of worldly ease is another great cause of defection
from Christ, especially in a time of persecution for the gospel's
sake ; for then it will be said, as Peter unto Christ, when dissuad-
ing him from going up to Jerusalem, Master, spare thyself it is best
to sleep in a whole skin. But let us remember what Christ says
in this case, Matth. xvi. 25, " Whosoever will save is life, shall lose
it ; and whosoever shall lose his life for my sake, shall find it,
4. The fear of man is another cause of defection ; " Fear of man
(says Solomon) bringeth a snare ; " especially the fear of offending
and displeasing great men, upon whom we have any kind of depen-
dence. But, as an antidote against this, let us compare the wrath
of man with the wrath of the eternal God. Shall we adventure
to run upon the thick bosses of the Almighty's buckler, to evite
the displeasuue of a worm like ourselves ? Isa. li. 12, " Who art
thou, that shouldst be afraid of a man that shall die, and of the
son of man, who shall be made as grass ? and forgetest the Lord
thy Maker, that hath stretched forth the heavens, and laid the
foundations of the earth ?" To the same purpose is that caveat
given us by our blessed Lord, " Fear not man that can kill the
body, but cannot kill the soul," &c.
5. Bad example has a fatal influence this way ; and especially
the bad example of men of influence and authority, such as minis-
ters and magistrates. Ye have a word for this, Hos. v. 1 , " Hear
ye this, 0 priests, and give ye ear, 0 house of the king; for judg-
ment is toward you ; because ye have been a snare on Mizpeh, and
a net spread upon Tabor." When we have conceived a great ven-
eration for any man, we are very ready to run after his example.
Thus, Gal. ii. 13, Barnabas, with many of the converted Jews at
Antioch, were led away with Peter's dissimulation, who seemed
unto them a pillar ; for which Paul withstood him to the very face.
Let us alwajs remember, that we are to be followers of no man,
but in so far as they are followers of Christ.
6. The treachery and deceit of the heart, with its natural bent
and bias towards sin ; " The heart is deceitful above all things,
and desperately wicked." That character given Israel is exceed-
30 THE BACKSLIDER CHARACTERIZED.
ingly applicable unto it, Hos. xi. 7, " They are bent to backsliding."
There is not only an easiness and ductility in the heart of man
to sin but a strong propensity and inclination. So that it was not
without sufficient ground that Solomon tells us, Pro v. xxviii. 26.
" He that trusteth in his own heart, is a fool." L^t us therefore
advert unto that caveat of the apostle's, Heb. iii. 12, " Take heed,
brethren, lest there be in any of you an evil heart of unbelief, in de-
parting from the living God." I might mention many other causes,
if time would allow, such as absolute and downright hypocrisy in
their management with God. If the heart be not right with (jod,
people can never be stedfast in his covenant." Again, Self-confi-
dence w^hen men lean to their own understanding, trust to their
own strenth ; like Peter, " Tho' all men should forsake thee, yet will
not I." These resolutions, that are founded upon our own strength,
will prove like Jonah's gourd, wither, and come to nought, as soon
as ever the wind of temptation flows on them. We are not to trust
any created grace that is in us, but only the grace that is in Christ
Jesus ; "Be strong in the Lord, and in the power of his might."
Again, when folk voluntarily disband their guard, and slack their
watch, they yield themselves an easy prey to the devil ; and
therefore, " Be sober, be vigilant ; for your adversary the devil
goes about, as a roaring lion, seeking whom he may devour."
Again, when folk do not lay a sure foundation. He that builds must
count the cost. They that have not a root of solid grace in them-
selves, will fall away in the time of temptation. And so much for
the causes of defection, the second thing proposed.
III. The Third thing was, to inquire a little into the seasons of
defection. The words also give ground for this inquiry : from that
time many of his disciples toent hack. Ye may take these few, among
many others.
1. Defections may happen after God has been making very
signal and remarkable appearances in his providence for a people.
Christ, in the beginning of this chapter, had made a signal, yea, a
miraculous appearance, for tliose people, by feeding them in a desert
place ; and yet a day or two after, they they went hack, and icallced
no more loith him. This was the sin of Israel. God delivers them out
of their Egyptian bondage, in a wonderful way, plaguing their
enemies, and dividing the Red Sea before them ; and yet they soon
forgot his mighty works, and turned aside from the riglit way.
And, alas ! may not this aggravate the defections whereof we in
this land are guilty, that wc have turned aside from God, after
many surprising and almost miraculous deliverances that he has
wrought for us ?
2. Defections frequently happen in the midst of the clearest re-
velation of the gospel, and when the light of the gospel is shining
with the greatest brightness among a people. This people here
had heard Christ himself preach, who spake as never man spake ;
and yet immediately upon the back of hearing him, they turned
their back upon him. This also aggravates our defections and
THE BACKSLIDER CHARACTERIZED. 31
abounding sins, tliat they are under the clearest sunshine of gospel-
revelation ; " If I had not come and spoken unto them, they had
not had sin ; but now they have no cloak for their sin."
3. After very solemn professions of love and friendship unto
Christ. This people here professed such a kindness unto Christ,
that they v^ould need make him a king ; and they are so taken
with him, that they follow him to the other side of the sea ; and
yet, alas ; they went hack, and walked no moreioiih him. Thus Israel
also, they seemingly professed, that whatever the Lord their Ggd
should command them, that they would observe and do ; but they
quickly " turned aside like a deceitful bow." My Iriends, ye have
been professing friendship to Christ, before men and angels, by
partaking of the symbols of his body and blood ; 0 take care that
ye be not found practically renouncing your sacramental engage-
ments, by entering upon a course of defection. Alas ! may not the
defections of many professors be dated from a communion-table ?
they come away, after they have got the sop, with more of hell and
the devil in them than before.
4. After some remarkable common illumination, and seeming ex-
periences in religion, Heb. vi. &c. It Avas an high aggravation of
Solomon's sin, that he went astray after the Lord had several
times appeared to him.
5. The time of worldly prosperity. Deut. xxxii. 15. " Jeshurun
waxed fat, and kicked." And Hos. xiii. 6. " According to their
pasture, so were they filled : they were filled and their heart was
exalted ; therefore have they forgotten me."
6. A time of trial and persecution for righteousness' sake, when
enemies are invading the rights and privileges of the church of
Christ, casting fire into his sanctuary, and polluting the dwelling-
place of his name. This is a season wherein the Lord calls for a
special testimony for him at the hand of professors ; and yet even
then many do fall off, and sail with the stream. The stony-ground
hearers, when aflfiiction or persecution arises because of the word,
immediately they are offended. Rotten fruit usually drops off" in
a storm ; and the wind commonly drives away the chaff.
7. Defection may happen among a people, even when there is a
remnant keeping their ground, and maintaining their integrity, as
ye see here. When the multitude are turning their back on Christ,
he says to his disciples, " Will ye also go away?" Unto which
they answered, " Lord, to whom shall we go but unto thee ? thou
hast the words of eternal life." Rev. iii. 4. " Thou hast a few
names even in Sardis, which have not defiled their garments," &c.
IV. The Fourth thing is, to inquire who they are that rnake this de-
fection from Christ. We are told here, that they were disciples, that
is, they were so professedly. They pretended to be disciples, and
had gone considerable lengths with Christ, which had procured
this character unto them. For,
1. They had entered into Christ's school, and got many a sweet
lesson ; bnt, hearing many things, they did not observe them.
They were disciples, for they owned him as their master and
32 THE BACKSLIDER CHARACTERIZED.
Lord ; ver. 25, " When they had found him on the other side of the
sea, they said unto him, Kabbi, when earnest thou hither?" and,
ver. 34. " Lord, evermore give us this bread." Of the same kind
are these, Matth. vii. 22, who cried, " Lord, Lord, have we not pro-
phesied in thy name ?" &c.
3. They were a set of men that had a very fiery edge upon them
for a while ; fo» they not only followed Christ through the sea,
but they have seemingly very strong desires after Christ, and
the bread of life ; " Lord (say they), evermore give us this bread."
But though with their mouth they pretended much love, yet their
heart went after their covetousness.
4. They are called disciples ; for they joined themselves unto"
the society of the true and real disciples of Christ, and go along
with them, in following Christ for a considerable time ; but yet
turn their backs on them at length.
5. They had been eye and ear witnesses of the doctrine and
miracles of Christ ; and yet, for all this, they went hack, and loalked
no more icitli him. Thus ye see upon what account they might be
called disciples.
And now, seeing in the text we arc told that they were many ;
hence, therefore, ye may take the following observations or re-
marks : —
L That, among the multitude of professors, Christ has commonly
but a thin backing in a winnowing and sisting time ; There was
but a handful that staid with Christ; the greatest multitude
dropped off. The heap of corn is but small, when the straw and
chaff are separated from it. Christ's flock is but a little flock ;
" Many are called, but few are chosen. Strait is the gate, and
narrow is the way, which leadeth unto life, and few there be that
find it."
2. As Christ has but a thin backing, so the greatest number of
professors usually dance to the devil's pipe, and comply with the
side of the times. Many of them went back, only the twelve staid
behind : " Broad is the way that leadeth to destruction, and many
there be which go in thereat."
3. Defection from Clirist is of a very spreading and contagious
nature : a little of this leaven is fair to leaven the whole lump ; like
a pestilential air, it flies over a whole country or kingdom in a
very little time. Among the many thousands in Israel, only seven
thousand had not bowed unto Baal. There were but a "few names
in Sardis, which had not defiled their garments." Hence it follows,
4. That the way of the multitude is always to be suspected.
And people are never to think themselves safe enough, because
they have many neighbours; for we are not to follow a multitudo
to evil, in regard the way of the multitude is a way commonly
loathed of God.
5. The followers of Christ need not be discouraged because of
the paucity of their number ; for it has been so in all ages. It was
so at first, and will be so to the end of the world : " When the
son of man cometh, shall he find faith in the earth?" And there-
THE BACKSLIDER CHARACTERISED. 33
fore, I say, though ye should sit like a pelican in the -wilderness,
and owl in the desert ; though you should become the song of the
drunkard, and be held for signs and wonders in Israel, because of
the singularity of your way ; yet be not discouraged at this, for it
is far better to go to heaven alone than to hell in company.
Now, if it be asked, why the Lord sufiereth defections among
his professed disciples? I answer briefly, 1. Because God will have
a difference put between the precious and the vile: 1 Cor. xi. 19,
"There must needs be heresies among you, that they which are
approved may be made manifest." God will have the chaff dis-
tinguished from the wheat, the dross from the true gold ; he will
have his Israel proved and tried, that they may be distinguished
from others. 2. That real disciples may be excited to cleave to
the Lord with the more firmness and resolution : " Lord, to whom
shall we go, but unto thee ?" said the twelve, when they saw the
multitude running away. We have a word to this purpose. Job
xvii. 8, 9, " The innocent shall stir up himself against the hypo-
crite;" and then it immediately follows, "The righteous shall
hold on his way, and he that hath clean hands shall add strength,"
as in the Hebrew, or " be stronger and stronger ;" intimating thus
much, that the defections of hypocrites from the way of the Lord
sharpens the resolution of the truly godly in cleaving thereunto ;
for at such a time, God, as it were, is issuing his proclamation in
the camp of Israel, " Who is on the Lord's side?" Unto which
we may add, that these defections of pretended disciples do, in a
way of righteous judgment, prove stumbling-blocks to others,
whereby they are hardened in a way of sin. And thus a woe falls
both upon the offender and offended ; according to that of Christ's
Matth. xviii, 7, " Woe unto the world because of offences : for it
must needs be that offences come ; but woe to that man by whom
the offence cometh."
V. The fifth thing is, to give a few characters of those who fall off
finally, and walk no more with Christ. Only, before I go on, i would
permit, that I do not here offer to give positive marks of an irre-
coverable condition ; for who can set bounds to the infinite grace
and mercy of him, to whom no case is desperate, and who is able
to save to the uttermost of sin, and to the uttermost of misery?
But all I do is, to offer some melancholy Symptoms or presump-
tions of an irrecoverable defection.
\. It is a shrewd evidence of a final defection, when people fall
off from the profession and practice of rehgion, after some signal,
though common, illuminations and irradiations of the Spirit ; for
which ye may read Heb. vi. 4. — 6.
2. When people, through the influence of these common illumina-
tions in the knowledge of Christ, have been led to make consider-
able advances in the way of religion, and yet afterwards apostatise,
and fall back into the same puddle of wickedness which they
seemed to have escaped. A pregnant scripture for this ve have,
2 Pet. ii. 20, 2L
VOL. I. c
34 THE BACKSLIDER CHARACTERISED.
3. Wlien people knowingly and •wilfully venture upon a way of
sin, after tliey have received the knowledge of the truth : for
which see Heb. x. 26, 27. When folk come that length, especially
after a profession of religion, as to become mockers of true piety,
attempting to ridicule things sacred, and to banter these out of
their religion, whom they think to be aiming heavenward ; this is
a black mark of one that is entirely given up of God, this being an
open proclamation of war against heaven. " Be not mockers, lest
your bands be made strong."
4. Those whose hearts are filled with malice against the image
of God in his people, who nauseate and detest the very picture of
holiness in his people, and so become open persecutors of Christ in
his members, and take all methods imaginable to extirpate the
name of Christ and Christianity out of the world ; as did the cursed
apostate Julian.
5. When people get success and prosperity in a way of sin.
They thirst after sin, and God grants them the desire of their
hearts. This is a sign of total and final defection : for, says the
Lord, " backsliders in heart shall be filled with their own ways."
Perhaps, Sirs, you think all is right, because God in his providence
does not check you in your sinful ways. But assure yourselves,
there caunot be a sadder mark of his wrath and vengeance ; for
then he seems to be saying, " They are joined to their idols, let
them alone ; Let him that is filthy, be filthy still."
6. When, after challenges of conscience, rebukes from the
Word and Spirit upon the account of sin, all comes to be
hushed up in a profound silence, and the senses of the soul
are locked up in a deep slumber, then it would appear, that
God is saying, as he said to the old world, " My Spirit shall
no more strive with them." They " would not hearken to
my voice, and Israel would none of me. So I gave them up
unto their own hearts' lusts ; and they walked in their own
counsels. I would have purged them, and they were not purged;
therefore they shall not be purged from their filthiness any more,
till I have caused my fury to rest upon them." We have a sad
instance of this nature. Is. vi. 10. There is a people on whom God
had taken a great deal of pains, as we read, chap. v. He had
chosen them as his vineyard, planted them in a fruitful soil : but
all his labour was lost ; they still went on in a course of defection
and apostasy ; instead of grapes, they brought forth wild grapes.
Well, at length God seals them up under a stroke of judicial blind-
ness and hardness, so that no reproof from word, providence, or
conscience, should ever dare upon them. " Go (says the Lord), and
make the heart of this people fat, and make their ears heavy, and
shut their eyes ; lest they see with their eyes, and hear withtheir
ears, and understand with their hearts, and convert, and be healed."
Before I proceed to the application, I shall obviate a question
which some serious soul may be ready to move, upon what has
been said on the former head, viz.. Wherein lies the difierenco
THE BACKSLIDER CHARACTERISED. 35
between the partial and temporary defections of the godly, and
these total, final, and irrecoverable apostasies of hypocrites and
temporary believers ?
Unto which I answer, 1, The believer, when he is left to back-
slide, or to fall into any sin, he howls and groans under it ; it lies
heavy on him, like a burden too heavy for him to bear. " Mine
iniquities have taken hold upon me, so that I am not able to look
up ; they are more than the hairs of mine head, therefore my heart
faileth me." They can never enjoy themselves with satisfaction,
till they be recovered again. An instance of this we have in the
apostle Peter, after he had been left to make that foul step of de-
fection, in denying Christ with curses and imprecations : after
Christ gave him but a look he went out and wept bitterly. The
same we see in David, Ps. li, . After he had been guilty of murder
and adultery, in the matter of Uriah and Bathsheba, how doth
he lament and bewail his folly ? And- that which principally
touches them, is not so much the penal, as the moral evil of their
defection ; they are not so much grieved that they themselves
suffer, as that God is dishonoured, and religion wounded by their
means ; as we see in David, Ps. li. 4. "Against thee, thee only
have I sinned, and done this evil in thy sight."
2. They are never at rest, or ease, till tiiey have the guilt and
filth of their sin expiated and washed away by the blood and
Spirit of the Lord Jesus ; and all the world will not quiet their
consciences, till this be obtained. " 0 (says David, after he had
made this foul step), wash me thoroughly from mine iniquity,
and cleanse me from my sin :" And again, ver. 7. " Purge me with
hyssop, and I shall be clean ; wash me and I shall be whiter than
snow." Whereas the hypocrite, when he falls, satisfies the
clamours of his conscience, either by extenuating his sin or by mul-
tiplying his duties : " Will the Lord be pleased with thousands of
rams, or with ten thousands of rivers of oil?" But he never runs
to Christ, to have his conscience sprinkled from dead works.
3. The believer, after he has fallen doth not satisfy himself with
a turning from sin unto God, but he must have some reviving
intimations of God's favour and reconciled countenance : as David,
ver. 8, " Make me to hear joy and gladness ; that the bones thou
hast broken may rejoice." Though all the world should fawn
upon him, yet it will not please him, unless he get a smile from
God himself.
4. The believer, when he falls, his fall leads him to bewail the
corruption and depravation of his nature. He traces the streams
to the fountain, and sits down there, and weeps over it, as the.
cause of all his defections and backslidings from God ; as David
did, ver, 5, " Behold I was shapen in iniquity and in sin did my
mother conceive me :" and looks up to God for a cast of renewing
grace, ver. 10, " Create in me a clean heart, 0 God and renew a
right spirit within me." Whereas hypocrites bewail the loss of
their reputation more than they do their sin, or the depravation of
their nature.
36 THE BACKSLIDER CHARACTERISED.
5. When believers fall, they come under fresh engagements,
through grace, to walk more closely with God than ever they have
done before, and endeavour to be more serviceable to him in their
generation than ever; as David, ver. 12. 13, "Restore unto me
the joy of thy salvation then will I teach transgressors thy ways,
and sinners shall be converted unto thee."
6. As burnt bairns dread the fire, they are afraid of falling into
the same sins again ; and for this end indent with God, not in their
own, but only in his strength to keep them ; as David, " uphold
me vith thy free spirit;" and again elsewhere, "Hold up my
going in thy paths, that my footsteps may not slide :" and Ps.
cxix. 5. "0 that my w^ays were directed to keep thy statutes!"
Now, from these marks of the partial falls of the godly, ye may
easily gather the difference between them, and the damnable
apostasy and total defection of hypocrites and reprobates.
And now I go on to the application of this doctrine ; and all the
use I make of it shall be in a word of exhortation. Is it so, that many
ot Christ's pretended disciples do, some time or other, fall totally
and finally away from him ? Then let me exhort and persuade all
hearing me, but especially you who have been lifting up your
hands to him at a communion-table, and professing to be his dis-
ciples, by laying your hands on a slain Redeemer, to endeavour
firmness and stability, in cleaving to Christ and his way. 0 let it
not be said of you as it is said of these disciples here, "From that
time they went back and walked no more with him."
To enforce this exhortation, consider, ^rs^, the evil of apostacy
either in part, or in whole.
1. It is a provocation of the highest nature. And there are
especially two evils in it, which cannot but awaken divine resent-
ment, viz., treachery and ingratitude. 1^^, There is treachery iu
it. \Vhat husband would take it well, if his wife should abandon
him, and follow after other lovers ? My friends, you have been
taking God for your husband, in a solemn manner, before angels
and men ; and will it not be treachery in the highest degree, to
go and prostitute your souls unto sin, his greatest enemy V Will
not this cast a cakimny and reproach upon God, as if others were
better than he? This will make him say, " What iniquity have
your fathers found in me ? " &c. " 0 my people, what have I
done unto thee ? and wherein have I wearied thee ? " ^di^/, There
is ingratitude in it also. It was a very cutting word that Christ
had to his disciples, in the verse following our text, " Will ye also
leave me?" The same is he saying to every one of you, " Will
.ye also go away, after such proofs of my kindness, after such re-
peated vows and obligations ? From all which it is evident, that
apostasy is a provocation of the highest nature.
2. Your backsliding will give a deep wound to religion, and bring
up a reproach upon the good ways of God. You have been own-
ing him as your Lord and Master, and declaring before the world,
that you think his service the best service, his wages the best
wages ; that one day in his courts is better than a thousand. Now,
THE BACKSLIDER CHARACTERISED. 37
if after all 3^011 backslide, will not the world conclude that you
have not found that in liis service which you expected? And thus
others will be scared from the good ways of the Lord.
3. You will grieve the hearts of the godly, whose hearts God
would not grieve. And it is a dangerous thing to offend one of his
little ones : "It were better for you that a mill-stone were hanged
about your neck, and you cast into the midst of the sea, than that
you should offend one of these little ones."
4. If ye shall apostatise in whole, and slide back with a perpe-
tual backsHding, it will be a prelude of your eternal banishment and
separation from the pi-esence of God. God's soul takes no pleasure'
in backshders, and therefore they can never have access into his
gracious presence, consequently shall be punished with everlast-
ing destruction.
5. If ye be believers, and apostatise in part, ye shall put a whip
in God's hand to chastise you. If ye shall after this turn careless
in your walk, more remiss in dut}^ less frequent, less fervent, less
lively than before, ye may assure yourselves, that ye shall not go
unpunished ; " You only have I known of all the families of the
earth : therefore I will punish you for all your iniquities. If his
children forsake my law, and keep not my commandments : then
will I visit their transgression with the rod, and their iniquity
with stripes."
Secondly, Consider some great advantages of stability in cleav-
ing to Christ, and standing firm to his cause and interest.
1. It will furnish you much inward peace and tranquillity of
mind: "Great peace have all they w^hich love thy law." God
tells Israel, that if they had cleaved unto him and his way, " their
peace should have been as a river, and their righteousness as the
waves of the sea."
2. It will glorify God, and reflect a lustre upon religion ; make
the world conclude ye serve a good Master. Hence is that of
Christ, " Let your light so shine before men, that they may see
your good works, and glorify your father Avhich is in heaven."
8. As backsliding strikes a damp upon the spirit at the ap-
proaches of death ; so stability of heart, in the Lord's way, affords
courage and confidence, through Christ, upon the approach of that
grim messenger of the Lord of hosts. Hence is that of Paul, " I
have fought a good fight ; I have finished my course ; I have kept
the faith. Henceforth there is laid up for me a crown of righteous-
ness," &c.
4. The reward of grace is insured in Christ to the steadfast soul :
1 Cor. XV. 58. " Be ye steadfast, unmovable, always abounding
in the work of the Lord, and your labour shall not be in vain in
tlie Lord," Remember, that your title to the reward comes in by
virtue of your union with Christ ; and, O, how glorious is that re-
ward the steadfast soul is entitled to through him ! It has a king-
dom secured to it : " Ye are they which have continued with me
in my temptations ; and I appoint unto you a kingdom," A
throne, Rev. iii. 21, " To him that overcometh will I grant to sit
38 THE BACKSLIDER CHARACTERISED.
•with me in ray throne." A crown is secured ; a crown of life :
" Be thoii faithful unto death, and I will give thee a crown of life."
A crown of glory : " "When the chief Shepherd shall appear, ye
shall receive a crown of glory, which fadeth not away." A crow^n
of righteousness, which is " laid up for all that keep the faith, and
love his appearing." A crown of joy, yea, a crown of everlasting
joy, shall be " upon their heads, and sorrow and sighing shall fly
away."
I conclude with two or three advices.
1. Take care that the foundation be well laid upon the ever-
lasting Rock Jesus Christ ; for this is the foundation that God hath
laid in Zion, and another foundation can no man lay. Ye must be
cemented to this foundation by the Spirit and faith, otherwise ye
can never stand in a day of trial ; for your root being rottenness,
your " blossom shall go up as the dust." The house built upon
the sand fell, when the floods came, and the winds blew and beat
upon it ; but the house founded iipon this rock shall stand out
against the utmost efforts of the gates of hell.
2. " Maintain an everlasting jealousy over your own hearts ; for
"he that trusteth in his own heart is a fool," considering that it is
" deceitful above all things, and desperately wicked." Particu-
larly take heed of the workings and sproutings of the bitter root
of unbelief, wdnch causes to depart from the living God, Heb. iii. 12.
3. Keep your eyes upon the promises of persevering grace, par-
ticularly that, Jer. xxxii. 40. " I will make an everlasting covenant
with them, that I will not turn away from them to do them good ;
but I will put my fear in their hearts, that they shall not depart
from me." If you plead and improve this promise by faith, it is
impossible ye can draw back ; for it is " impossible for God to
lie." God stands on both sides of the covenant, to fulfil both his
and our part of the same ; and therefore plead, that ye may fulfil
his in you, that he would keep you by his power, through faith
unto salvation.
4. Keep a steady eye on Christ, the blessed Mediator of the
covenant. Eye him as the store-house and fountain of all your
supplies of grace and strength ; for it is " out of his fulness that we
receive, and grace for grace." Eye him as your Captain, to fight
all your battles against sin and Satan ; for he has " spoiled princi-
palities and poAvers ; " and if ever we overcome, it must be in the
blood and strength of the Lamb. Eye him as your guide, to lead
you through all the dark and difficult steps of your pilgrimage ;
for " he leads the blind in a way that they have not known. Eye
him as your pattern ; endeavour to imitate him in all his imitable
perfections; run your Christian race, "looking unto Jesus." Re-
member how steady and firm he Avas in carrying on the great work
of redemption ; he set his face like a flint against all the storms and
obstacles that lay in his Avay ; he did not faint, nor w'as he dis-
couraged, but " travelled on in the greatness of his strength,
enduring the cross, and despising the shame; " for he said on the
cross, " It is finished." So study ye, after his example, to run
THE BACKSLIDER CHARACTERISED. 39
your Christian race, your course of obedience, and press on against
all temptations and difficulties, till ye have finished your course
with joy, and arrive at the mark and prize of the high calling of
God in Christ.
5. Be aware of the first beginnings of defection and backsliding ;
for one trip makes way for another. Defections, they are like the
rolling of a stone upon the brow of an high mountain ; if once it
begin to roll, it is fair never to rest till it be at the bottom. Ye
have been upon the mount of God, Sirs ; and if ye begin once to
roll down the hill of your high professions and resolutions, it is an
hundred to one if ye do not land in the depths of apostasy, and at
last in the depths of hell.
6. Lastly, Study to be well skilled in the unmasking the mystery
of iniquity, and in detecting the wiles and stratagems of the
tempter, and to provide yourselves with suitable antidotes against
every attack of the enemy. For instance, if he tell thee sin is
pleasant, ask him if the gripings of the worm of conscience be
pleasant too ; and if one day in God's house be not better than a
thousand in the tents of sin. If he tell thee that nobody sees, ask
him if he can shut the eye of an omniscient God, whose eyes are
as a flame of fire, and who " setteth our most secret sins in the light
of his countenance." If he tell thee that it is but a little one, ask
him if there be a little God ; or if his displeasure be a little thing.
If he tell thee that sin is profitable, ask him " What is a man pro-
fited if he shall gain the whole world, and lose his own soul." By
considerations of this nature, the mind comes to be fortified against
the attacks and onsets of that grand enemy of salvation, and prove
a notable ballast to keep the soul firm and steady against the most
violent storms and tempests that may blow either from earth or hell.
THE WIND OF THE HOLY GHOST BLOWING UPON THE DRY
BONES IN THE VALLEY OF VISION.
A Sermon, Preached in the Tolhooth Church, Edinburgh, upon a fast-day
before the Sacrament of our Lord's Supper, March 15, 1715.
Ezek. xxsvii. 9.—" Come from the four winds, O breath, and breathe upon these
slain, that they may live."
I
N the beginning of this chapter, the Lord, in a vision, bnngs
_ the prophet Ezekiel into a valley full of dead men's bones,
quite dried and withered, and asks him the question, if he thought
it possible for these dry bones to live? thereby intimating, that
although it was a thing impossible with men, yet it was easily
effected by the almighty power of God. And, to convince him of
it, he commands the prophet to speak unto the dry bones, and to
tell them, in his name, that he would make the breath of life to
enter into them : which accordingly is done ; for the prophet hav-
ing, in the name of the Lord, called upon the four winds to breath©
40 THE WIND OF THE HOLY GHOST BLOWING UPON
upon the dry bones, immediately life enters into them, and they
come together bone to his bone, and they lived, and stood up upon
their feet, and became an exceeding great army.
By which vision we have a lively representation of a threefold
resurrection, as a late commentator (Mr Henry) very well observes.
I. Of the resurrection of the body at the last day, and general re-
surrection, when God will command the earth to give up its dead,
and the sea to give up its dead ; and when, by the ministry of
angels, the dust and bones of the saints shall be gathered from the
four winds of heaven, to which they have been scattered. Or, 2.
We have in this vision a lively representation of the resurrection
of the soul from the grave of sin ; which is efiected by preaching
or prophesying, as the instrumental, and by the powerful influence
of the Spirit of the Lord, as the principal efficient cause of it : and
the wind here spoken of is plainly said to be understood of the
Spirit, ver. 14. " I will put my spirit in you, and ye shall live."
Or, 3. We have, by this vision, a representation of the resurrection
of the church of God, from the grave of her bondage and captivity
in Babylon, under which they were at present detained. And this
indeed is the primary and immediate scope of the vision, as is plain
from the explication that follows it, ver. 11, 12, 13, 14. However,
seeling the deliverance of the children of Israel out of their Baby-
lonish captivity was typical of our spiritual redemption purchased
by the Lord Jesus Christ upon the cross, and in a day ot power
applied by the mighty and powerful operation of the JHoly Spirit
of God ; and seeling it is this redemption that we under the gospel
are principally concerned with ; therefore I shall handle the words
that I have read under this scriptural sense and meaning.
And in tliem briefly we have, 1. A dismal case supposed, and
that is spiritual deadness. The people of God they were not only
in bondage under their enemies, but likewise their souls were at
this time in a languishing condition. But of this more afterwards.
2. We have a blessed remedy hero expressed, and that ife the
breathings of the Spirit of the Lord, the influences of the Holy
Ghost : " Come from the four winds, 0 breath," &c. Now, these
influences of the Holy Ghost are here described.
Istj From their nature, held out under the notion and metaphor
of wing ; " Come from the four winds, 0 breath." There are three
elements by which the operations of the Spirit are held out to us
in scripture. Sometimes they are compai-ed unto^re.- Matth. iii.
II, "He shall baptise you (speaking of Christ) with the Holy
Ghost, and with fire." Sometimes they are compared unto 7cafer :
Isa. xliv, 3, " I will pour water upon him that is thirsty, and floods
upon the dry ground : I will pour my spirit upon thy seed," &c.
Sometimes the influences of the Spirit are held forth under the
metaphor of un'nd, as in Song iv. 16, " Awake, 0 north wind, and
come thou south, blow upon my garden." So here, by the wind,
or breath here spoken of, Ave are principally to understand the
Spirit: it is plainly declaired to be the Spirit of God in the 14th
verae of this chapter. I cannot stand to shew you the grounds ol
THE DRY BONES IN THE VALLEY OF VISION. 41
this metaphor. Wind, you know, is of a cleansing, cooUng, fructi-
fying nature and virtue, acts freely and irresistibly. It is not in the
power of man to resist or oppose the blowings of the wind. So the
iniiuences of the Spirit, they cleanse and purify the heart ; they
allay the storms of conscience, make the bones which were broken
to rejoice ; they make the soul to grow as the lily, and to cast
forth its roots like Lebanon ; they render the soul fruitful like the
garden of God ; and the Spirit acts with a sovereign freedom, and
irresistible eflScacy, as ye may hear afterwards. But,
2dly, These influences of the Holy Ghost, they are described
from their variety, four winds : " Come from the four winds, 0
breath ; " importing the manifold influences and operations of this
one and eternal Spirit. Hence we read of the " north and south
wind," Song. iv. 16, and of " the seven Spirits that are before the
throne of God," Rev. iv. 5.
Mly^ These influences are described from their acting or opera-
tion, which is here called a hreatJiing : " Breathe upon these slain."
By the acting of this almighty wind,, our natural life was produced
and formed, Gen. ii. 7. We are there told that after God had
" formed man of the dust of the ground, he breathed into his nostrils
the breath of life ; and he became a living soul," Hence is that of
Elihu, Job. xxxiii. 4, " The spirit of God hath made me, and the
breath of the Almighty hath given me life." And it is by the
influences of the same almighty breath that our souls are quicken-
ed, when dead in trespasses and sins, and our spiritual life is formed
within us. But then,
AtMy, These influences are described from the end and effect of
their operation : " Breathe upon these slain, that they may live ;''
that is, that the dry bones may become living souls, that out of
these stones children may be raised up to Abraham.
Now, from these words thus briefly explained, I only offer you
this one observation, namely,
DocT. " That as the generality of a church and people in covenant
with God, may be iu a very dead and languishing condition as
to their souls ; so the breathings and influences of the Holy
Spirit of God are absolutely necessary for their revival. This is
the sum of what I intend from these words, ' Come from the
four winds, 0 breath, and breathe upon these slain, that they
may live.' "
In discoursing this doctrine, I shall,
I. Speak a little unto this deadness which is incident unto a
people externally in covenant with God.
II. Unto the influences or breathings of the wind of the Holy
Ghost, which are so absolutely necessary in order to their revival.
III. Touch at that life which is effected by these breathings.
IV. I shall apply.
I. I say, I would speak a little unto this deadness which is incident
42 THE WIND OF THE HOLY GHOST BLOWING UPON
unto a people externally in covenant with God. And here I shall only,
1. Give you some of its kinds. 2. Some of the causes of it. 3.
Some of the symptoms of it.
1. The Jirst thing is to give you some kinds of deadness. Know-
then in general, that there is a twofold death ; one is proper and
natural, the other is improper and metaphorical.
(1.) Death, properly so called, is a thing so well known, that it
is needless for me to tell you what it is. There is none of us all
but we shall know it experimentally mthin a little ; for " it is
appointed for every man once to die." The grave, it is a house
appointed for all living ; and therefore, with Job, we may say " to
corruption, Thou art our father ; and to the worm, Thou art our
mother and sister." But this is not the death 1 now speak of, and
therefore,
(2.) There is a death which is improper or metaphorical; which
is nothing else but a disease or distemper of the soul, whereby it
is rendered unmeet and incapable for holy and spiritual exercises.
And this again is twofold, either total or partial.
1st, There is a total death incident unto the wicked and ungodly,
who are stark dead, and have nothing of spiritual life in them at
all. Hence, Eph. ii. 1, men in a state of nature are said to be
" dead in trespasses and sins ;" that is, under the total reigning
power of sin, " in the gall of bitterness, and under the bond of
iniquity ;" without God, without Christ, and therefore without
hope.
2dl2/, There is a partial death incident to believers, whom God
hath raised out of the grave of an unrenewed state, and in w^hose
souls he hath implanted a principle of spiritual life. And this
partial death, incident to believers, consists in a manifest decay of
spiritual principles and habits, in the abating of their wonted life
and vigour, and activity in the way and work of the Lord : their
faith, their love, their hope, and other graces, are all in a fainting
and languishing condition ; they lie dormant in the soul, like the
life of the tree that lies hid in its root, without fruit or blossoms
during the winter season. Such deadness as this we find the
Lord's people in scripture frequently complaining of, particularly
Isa. Ivi. 3, " The son of the stranger, that hath joined himself to
the Lord, and taken hold of his covenant," he is made to speak,
saying, "The Lord hath utterly separated me from his people :"
and the eunuch cries out, / am a dry tree, wherein there is no life
or sap. It is this kind of spiritual deadness, incident to believers,
that I now principally speak of. The leaves of his profession may
in a great measure be withered ; the caudle of his conversation
may burn dimly, or with a very imperfect light ; the flame of his
affections, his zeal, love, desire, may, like that of a great fire, be
reduced into a few coals and cinders. There may be a great inter-
mission or formality in the discharge of commanded duty. The
mind which once, witlv delight and admiration, could meditate upon
God and Christ, and the covenant, and things that arc above, may
come to lose its relish of these things, and to dote upon the tran-
THE DRY BONES IN THE VALLEY OF VISION. 43
sitory fading vanities of a present world. The common gifts of
the Spirit, through carnal ease, and defect of employment, may be
in a great measure blasted : and, which is worst of all, the saving
graces, and fruits of the Spirit, may come to be wofully impaired
as to their former degrees and actings. But now, this partial
death of believers, again, it is twofold : there is a deadness which
is felt by God's people, and a deadness which is not felt ; " grey
hairs are here and there upon them, sometimes, and they do not
behold them." The Lord was departed from Samson, and he wist
not, Jud. xvi. 20. But then there is a deadness which is felt, when
God's people have a sense of their deadness, and are lamenting
it. And it is an evidence of spiritual life, or of some revival, when
the Lord's people are beginning to cry out with the church, Ps.
Ixxxv. 6, " Wilt thou not revive us again : that thy people may
rejoice in thee ? Why hast thou hardened our heart from thy
fear?" Isa. Ixiii. 17. But,
2. The second thing is, to take notice of some of the causes of
this spiritual deadness. I shall only name them, because your time
would not allow me to enlarge.
(1.) Then, abstinence or neglect of food, you know, will soon
bring the body into a pining, languishing condition : so, if the
means of grace be not diligently improven, if we neglect, by faith,
to apprehend and to improve Christ, and to feed upon him, M'hose
" flesh is meet indeed, and whose blood is drink indeed," the
spiritual life of the soul will soon languish and wither. Hence is
that of Christ, John, vi. 53, " Except ye eat the flesh of the Son of
man, and drink his blood, ye have no life in you."
(2.) Surfeiting the soul with sensual pleasure is another great
cause of spiritual death: Hos. iv. 11, "Whoredom and wine, and
new wine take away the heart :" they suck out the very life of the
soul. What is the reason why many professors of religion have
lost their wonted vigour in the way of the Lord, and are in such a
languishing condition as to their soul-matters ? The plain reason
of it is this, they are glutting themselves with the pleasures of
sense. If Samson do but sleep on Delilah's lap, she will betray
him into the hands of the Philistines, and cut the locks wherein his
strength lies ; and when he goes out to shake himself as at other
times, he will find his strength gone away from him.
(3.) Inactivity and sloth in salvation and generation-work is
another cause of spiritual deadness. Physicians observe, that as
too violent exercise, so too much rest, or a sedentary way of living,
is prejudicial to the health of the body. This holds also in spi-
rituals : if we do not exeicise ourselves unto godliness, and
endeavour to abound in the work of the Lord, the spiritual life
will soon languish and dwindle away. And therefore, "Let us not
be slothful in business, but fervent in spirit, serving the Lord; and
whatever our hand fiudeth to do, let us do it with all our might."
And beware of resting upon empty wishes and desires in spiritual
matters ; for " the desire of the slothful kills him, because his hands
refuse to labour."
44 THE WIND OF THE HOLY GHOST BLOWING UPON
(4.) The contagion of ill example, of a carnal world, and irre-
ligious relations, has a fatal influence this waj. Ye know it is
exceeding dangerous for these who have the seed of all diseases in
them to frequent the company of these who are infected with the
plague or pestilence. A Joseph, if he stay long in the Egyptian
court, will learn to swear by the life of Pharaoh. It is true indeed,
as fire sometimes burns with the greater vehemence, and casts the
greater heat the colder the air be ; so the zeal and life of God's
people is sometimes rather quickened, by beholding the wickedness
of those among whom their lot is cast, as Paul among the Atlien-
ians. But if we shall adventui'e to cast ourselves into the society
of the wicked, without a special call and warrant from Providence,
it will be next to an impossibility to keep ourselves free of the
contagion: for " can a man carry fire in his bosom, and his clothes
not be burnt ? Can a man walk upon hot coals, and his feet not
be burnt?" " Evil communications corrupt good manners."
(5.) Some deadly wound in the soul, not carefully noticed, may
be the cause of spiritual death. You know a man may die not only
by a draught of poison, or the like, but also by the cut of a sword.
While we are in the wilderness, we live in the very midst of our
spiritual enemies : the fiery darts of Satan are flying thick about
us ; he is aye seeking to bruise the believer's heel, going about
seeking to devour: and not only so, but our own lusts also do war
against the soul, so that we cannot miss to be wounded thereby.
And if the filth and guilt of these wounds be not carefully washed
away by the blood and Spirit of the Lord Jesus Christ, they can-
not miss exceedingly to impair the spiritual life and health: there-
fore David, after he had been wounded by murder and adultery, is
so earnest that God would wash and cleanse his wounds, and purge
him with hyssop, that so the joy of his salvation might be restored.
But then,
(6.) A holy God has sometimes a righteous and holy hand in this
spiritual death, that the Lord's people are liable unto, by witli-
drawing and suspending the influences of his Spirit from them.
For as the plant and herb of the field withers and languishes when
the rain of heaven is with held; so when the influences of the Holy
Ghost are suspended, the ver}^ sap of the soul, and its spiritual life
goes away. And the Lord with-holds the influences of his Spirit
for many reasons. As,
Isi, He does it sometimes in a way of awful and adorable
Bovereignty, to shew that he is not a debtor unto any of his crea-
tures. However, because the Spirit's influences are seldom with-
drawn in a way of sovereignty, it is our part to search and try, if
conscience do not condemn us, as having a sinful and culpable
band in it ourselves.
2dh/, Sometimes he does it to humble his people, and to prevent
their pride, which makes him^ to behold them afar oft'. H' we
were always under the lively gales and influences of the Spirit, we
would be ready to misken ourselves, and in danger, with Paul, of
being lifted up above measure, when he was wrapt up into the
THE DRY BONES IN THE VALLEY OF VISION. 45
third heaven. Upon this account some of the saints have said,
that they have got more good sometimes by their desertion than
by their enlargement.
Mil), He does it to make them prize Christ, and see their con-
tinual need of fresh supplies out of his fulness. He lets our cisterns
run dry, that we may come anew, and lay our empty vessels under
the flowiugs of the blessed fountain of life, that " out of his fulness
we may receive, and grace for grace."
Athly, He does it sometimes for the trial of his people, to see if
they will follow him in a wilderness, in a land that is not sown, as
well as when he is feeding them with sensible communications of
his grace and Spirit ; to see if they will live on him by faith, when
they cannot live by sight or sense.
btlily, Sometimes he does it for their chastisement, to correct
them for their iniquities. And this indeed is the most ordinary
cause why the Spirit of the Lord is suspended and withdrawn.
I have not time to enumerate many of these sins which provoke
the Lord to withdraw his Spirit. 1 shall only mention two or
three.
(1.) Not hearkening to the motions of his Spirit is one great
reason why the Lord withdraws his Spirit ; as you see in the
spouse, Song. v. There Christ comes, and moves, and calls for
entrance: the spouse she does not hearken to the motion: "I have
put oif my coat, how shall I put it on ? I have washed my feet,
how shall I defile them?" Whereupon he immediately withdraws
and leaves her, as ye may read at your own leisure.
(2.) Lukewarmness and formality in the discharge of duty is
another cause of it, as we see in the church of Laodicea ; it made
him to spue that church out of his mouth. And then,
(3.) Prostituting the gifts and graces of the Spirit unto carnal,
selfish, and base ends, to procure a name, or make a shew in the
world. This is another reason of it.
(4.) Sinning against light, trampling upon the belly of conscience,
as David no doubt did in the matter of Uriah and Bathsheba ;
whereby he provoked the Lord so far to leave him, that he cries
out, Ps. li. 11, " Cast me not out of thy sight ; and take not thy
Holy Spirit from me."
(5.) Barrenness and unfruitfulness under the means of grace :
Isa. V. the clouds are commanded to give no rain upon the barren
vineyard. And then,
(60 And lastly^ Their not listening carefully to the voice of God
in ordinances and providences ; this is another cause of it : Ps.
Ixxxi. 11, 12, " My people would not hearken to my voice : there-
fore I gave them up unto their own heart's lust : and they walked
in their own counsels." And thus ye have some of the causes of
this spiritual deadness. I come to.
8. The third thing, which was to give you some of the symptoms
of it : and would to God they were not too visible, rife, and com-
mon in the day, and upon the generation wherein we live. I shall
name a few of them to you.
46 THE WIND OF THE HOLY GHOST BLOWING UPON
(1.) Want of appetite after the bread and water of life is a
symptom of spiritual death. You know that man cannot be in a
heathful condition that lothes his food, or has lost his appetite
after it. Alas ! is not the manna of heaven, that God is raining
about our tent-doors, generally lothed ? The great truths of God,
■which some of the saints have found to be " sweeter than honey,
from the honey-comb," have not that savour and relish with us
that they ought to have. Are not sabbaths, sacraments, sermons,
fast-days, and feast-days, a burden to many among us ; so that if
they would but speak out the language of their hearts, they would
be ready to join issue with these, Mai. i, 13, " What a weariness is
this?" Whereas the soul that is in a lively condition is ready to
say of the word, " It is better to me than thousands of gold and
silver ; I esteem it more than my necessary food :" and of ordin-
ances, " I love the habitation of thy house, and the place where
thy honour dwelleth ;" and Ps. Ixxxiv. 10, " One day in thy courts
is better than a thousand."
(2.) Though a man have something of an appetite, yet if he
do not grow, or look like his food, it looks something dangerous
and death-like. The thriving Christian is a growing Christian :
" They that be planted in the house of the Lord shall flourish in
the courts of our God. The righteous sliall hold on his way, and
he that hath clean hands shall be stronger and stronger." But,
alas ! is it not quite otherwise with the most part V Many are
going backward, instead of forward ; as it is said of Jerusalem ;
Lain. i. 8, " she sigheth, and turneth backward." IMay we not cry
out of our leanness, our leanness, notwithstanding of all the fatten-
ing means and ordinances that we enjoy ?
(3.) Ye know, when deatli takes a dealing with a person, it
makes his beauty to fade ; " When with rebukes thou dost correct
man for iniquity, thou makest his beauty to consume away like a
moth." Pale death soon alters the ruddy countenance. Perhaps
the day has been, 0 believer, when the beauty of holiness adorned
every step of thy conversation ; thy " light did so shine before
men, that they, seeing thy good worlds," could not but " glorify thy
heavenly Father ;" but now, alas! the beauty of thy conversation
is sullied and stained, by lying among the pots of sin. This says,
that spiritual death is dealing with thy soul.
(4.) Death not only wastes the beauty, but the strength also :
Eccl. xii. 3. " The keepers of the house do tremble, and the strong
men do bow," upon the approaches of the king of terrors. Now,
see if your wonted strength and ability to perform duty, or to
resist temptations, be not abated. P(n-haps the day has been,
when thou couldst have said with Paul, " Lord, what wilt thou
have me to do ; for, through Christ strengtliening me, I can do all
things?" but now thou art ready to faint and fit up at the very
thoughts of duty. The day perhaps has been, when, though
Satan, that cunning archer, did shoot sore at thee ; yet " thy bow
did abide in its strength, and the arms of thy hands were made
strong by the mighty God of Jacob;" thou wast in case to beat
THE DRY BONES IN THE VALLEY OF VISION. 47
back the fiery darts of Satan, and to stand thy ground against the
corruptions and defections of the day and generation : but now,
like a dead fish, thou art carried down the stream. Doth not this
proclaim thy soul to be under a sad decay ?
(5.) Death wastes the natural heat and warmness of the body.
There is a kind of chillness and coldness that seizes a man when
death takes a dealing with him. So it is a sign of a spiritual
decay and deaduess, when wonted zeal for God and his glory, and
the concerns of his church and his kingdom, are abated. Perhaps
the day has been, when, with David, the zeal of God's house did
in a manner eat you up, and you preferred Jerusalem to your
chief joy ; but now you are almost come the length of Gallio's
temper, to "care for none of these things;" indifferent whether
the work of God in the land sink or swim. Laodicea's distemper
is too prevalent among us at this day ; we are neither cold nor hot
in the things of God ; and therefore have reason to fear, lest we
be spewed out of God's mouth. The day has been, when your
spirits were lifted up, in prayer, in hearing, in communicating ;
you were " fervent in spirit, serving the Lord ;" you could rejoice
to work righteousness, and say, in some measure, with David, " I
will go unto the altar of God, to God my exceeding joy ;" but now
all this holy warmth is gone in a great measure : you are become
formal and careless in the concerns of God's glory.
(6.) A dead man, you know, cannot move, but only as he is
moved from without, in regard he wants a principle of motion
within. So it is a sign of spiritual death, even in believers, when
external motives and considerations have a greater influence in
the duties of religion upon them, than an internal principal of faith
and love. When the believer is himself, the love of Christ
constrains him in every duty ; this is the one tiling he desires,
" that he may behold the beauty of the Lord, and inquire in his
temple :" but when any selfish or external motive sets him a work,
it is a sign of spiritual death. Other things might be added ; but
I hasten to speak to,
II. The second thing proposed in the method, and that was, to
speak a little unto these hreatldngs and injluerices of the Sjnrii of God,
which are absolutely necessary foi^ the revival of the Lord's people under
deadness: " Come from the four ivi'nds, 0 breath, and breathe upon these
slain, that they may live^ And here I would, 1. Clear the nature of
these influences, in a word or two. 2. Speak unto the variety of
these influences, four winds, 3. To the manner of their operation
upon the elect; they are said to " breathe upon the slain." 4.
Speak a little unto the necessity of these breathings. 5. To the
several seasons of the Spirit's reviving influences.
I fear your time will cut me short before I have done ; but I
shall run though these particulars as quickly as possible.
1. The first thing is, to clear the nature of these breathings or
influences. And what I have to offer upon this head, you may
take in these few propositions.
48 THE WIND OF THE HOLY GHOST BLOWIXG UPON
(1.) Ye would know, that tlie influences and gifts of the Spirit
of God are of two sorts, either common or saving. As for the
common influences of the Spirit, which are sometimes bestowed
upon the wicked and reprobate world, I am not to speak of these
at this time. All 1 shall say about them is, to tell you, that they
are given in common to the children of men, " for edifying of the
mystical body of Christ," until it arrive at " the measure of the
stature of the fulness of Christ," as you read, Eph. iv : and there-
fore they are commonly called by divines dono mhiistrantia, or
ministering gifts. Although they have no saving efficacy upon the
person in whom they dwell ; yet God, in his holy Avisdom, makes
use of them for the good of his church in general, as we read, Eph.
iv. And another thing that I would tell you likewise, concerning
these common influences, is, that they are of an exceeding danger-
ous nature, when they are not acjcompanied with saving grace. The
man that has them, is like a ship having big large sails, and but
little or no ballast at all, in the midst of the ocean ; and therefore
in danger of being split in pieces against every rock. Matth. vii.
22, we read of some who had extraordinary common gifts ; they
prophesied in Christ's name, wrought miracles, and cast out devils
in his name, and did many wonderful works, and yet Christ utterly
disowns them. I do not speak of these common influences now,
but of such as are saving. And therefore,
(2.) A secojjc? proposition is, that the Holy Spirit of God, consid-
ered in his particular economy in the work of redemption, as the
applier of the Redeemer's purchase, is the author and efficient
cause of all saving influences It is he, I say, that prepares and
disposes the soul of man for the entertainment of the things of
God, which are not received nor discerned by the natural mind.
It is he that ploughs up the fallow ground of the heart, and brings
in the wilderness, and turns it into a fruitful field. It is he that
garnishes the face of the soul with the saving graces of the Spirit ;
these are flowers of the upper paradise, therefore called "the fruits
of the Spirit," Gal. v. 22. It is he that preserves, cherishes, and
maintains them by renewed influences : he cherishes the smoking
flax, and at last turns it into a lamp of glory in heaven ; for " he
brings forth judgment unto victory."
(8.) Again, ye Avould know that the elect of God are the subjects
recipient of all saving influences of the Spirit of God ; I say, they
are peculiar only unto the elect of God, and to them only, upon
their conversion, when they come to be united unto Christ, as
members of his mystical body. We must be ingrafted into this
true olive, otherwise we can never partake of his sap, and " receive
out of his fulness, grace for grace." That these influences are
peculiar unto the elect of God, is plain from Tit. i. 1, where we
read of " the faith of God's elect."
(4.) These influences of the Spirit, they are given for various
ends unto the elect of God. The judicious Dr Owen, in his Dis-
courses on the Spirit, observes, that these saving influences are given
unto the elect of God for regeneration, unto the regenerate for
THE DRY BONES IN THE VALLEY OF VISION. 49
sanctification, unto the sanctified for consolation, and unto the
comforted Christian for further upbuilding and edification, and
establishment, until they arrive at perfection in glory. But the
nature of these influences will further appear from,
2. The second thing proposed, Avhich was to speak a little to the
variety of these influences of the Spirit. You see they are diver-
sified here, while they are called j^^^r loinds ; " Come from the four
winds, 0 breath." The apostle tells us, that " there are diversities
of gifts and operations, but the same Spirit," 1 Cor. xi. 4. And we
read, as I was telling you, of " seven Spirits that are before the
throne." Rev. i. Here, if time would allow me to enlarge, I might
tell you, that the saving influences and breathings of the Spirit
they are either primary, fundamental, and absolutely necessary
to salvation ; or they are accumulative, additional, necessary only
for the believer's comfort and well-being. Some of these influences
are antecedent, or preparative unto conversion ; some of them are
regenerating, and others are subsequent and posterior unto regen-
eration. But I shall not stand upon such nice distinctions. You
may take a few of them in the order following.
(1) There are the convincing influences of the Spirit : John xvi.
8. " When he is come, he will convince the world of sin." This is
what I conceive we are to understand by the north wind. Song iv.
16, which is commonly boisterous, cold, chill, and nipping. The
elect of God by nature lie fast asleep within the sea-mark of God's
wrathjUponthevery brink of everlasting ruin, crying, peace, peace, to
themselves; the Spirit of the Lord comes like a stormy north wind,
blows hard upon the sinner's face, and awakens him, breaks his
carnal peace and security, brings him to himself, and lets him see
his danger, fills him with remorse and terror. Hence, Is. xxviii. 17,
the hail is said to " sweep down the refuge of lies," before the sin-
ner come to settle upon the foundation that God hath laid in Zion."
Acts ii. 37, it is said, '' they were pricked in their heart :" and
then they cried out, " Men and brethren, what shall we do ?"
(2) There are the enlighting influences and breathings of the
Spirit. Hence he is compared unto eye-salve. Rev. iii. 18, " Ye
have received an unction from the Holy One, whereby ye know all
things," 1 John ii. 20. We read, Is. xxv. 7, of a vail and face of
a covering that is spread over all nations. The wind of the Holy
Ghost must blow ofll:" this vail of ignorance and unbelief ; and then,
the poor sinner comes to see a new world of wonders that he never
saw before, a wonderful great God, a wonderful Redeemer, a
wonderful covenant, and a wonderful holy law. Hence we are
said to be " translated out of darkness into a marvellous light. The
Spirit searcheth all things, yea, even the deep things of God."
And, 1 Cor. ii. 12, " By the Spirit we know the things that are
freely given to us of God."
(3) There are the renewing influences of the Spirit. We are
said to be " saved by the washing of regeneration, and renewing
of the Holy Ghost," Tit. iii. 5. Hence he is called " a new Spirit."
VOL. I. D
50 THE WIND OF THE HOLY GHOST BLOWING UPON
He renews the will, and " makes old things to pass away, and all
things to become new."
(4) There are the comforting influences of the Spirit. This is
the south wind, as it were, gentle and easy, and refreshing ; and
therefore he is called the Comforter. And indeed his consolations
are strong consolations ; they put more gladness into the heart than
corn, wine, and oil in abundance ; fill the soul with a joy that is
" unspeakable, and full of glory." And then,
(5) There are the corroborating and strengthening influences of
the Spirit. By the breathings of the Spirit the feeble are made
" like David, and as the angel of God before him." It is he that
** gives power to the faint, and increases strength to them that
have no might." It is by him that worm Jacob is made to " thresh
the mountains, and to beat them small, and to make the hills as
chaff." And then,
(6) There are the drawing and enlarging influences of the Spirit :
" Draw me (says the spouse), Vv^e will run after thee." The poor be-
liever lies many times, as it were, wind-bound, that he is not able
to move one step in the way of the Lord : but, 0 ! when the Spirit
of the Lord comes, then comes liberty and enlargement : " I will
run the way of thy commandments (says David), when thou hast
enlarged my heart," to wit, by the influences of thy Spirit. He is
like oil to their chariot-wheels ; and when he comes, they are as
the chariots of Amminadib, or a willing people.
(7) There are the sin-mortifying and sin-killing influences of the
Spirit : " We through the Spirit," are said to " mortify the deeds of
the body, that so we may live." When this wind of the Holy
Ghost blows upon the soul, he not only makes the spices to revive,
but he kills the weeds of sin and corruption, making them to wither
and decay ; so that the poor believer who was crying, " Wretched
man, what shall I do to be delivered from this body of death !" he
is made sometimes to tread upon the neck of these enemies, as a
pledge of his complete victory at last. And then,
(8) There are the interceding influences of the Spirit : Rom. viii.
26, " The Spirit maketh intercession for us with groanings which
cannot be uttered." He intercedes in a physical and efiicient way.
He makes us to wrestle and pray ; therefore he is called '* the Spirit
of grace and supplications," Zech. xii. 10. He fills the believer's
heart and mouth with such a heavenly rhetoric, that God is not able
to withstand it. Hence Jacob " had power Avith the angel, and pre-
vailed;" for " he w^ept and made supplication unto him." And then
(9) There are the sealing and witnesshig influences of the Spirit :
He " witnesseth with our spirits, that we are the sons of God."
He bears witness of the glorious fulness and suitableness of Christ
to the soul : "The Spirit shall testify of me," John xv. 26. And
he is said to " seal believers to the day of redemption;" and his
seal is the earnest of glory! Eph. i. 13, 14, "Ye are sealed by the
Holy Spirit of promise, which is the earnest of the inheritance."
But these things I have not time to insist upon. So much for the
second thing.
THE DRY BONES IN THE VALLEY OF VISION. 5l
3. The third tliijig that I proposed here, was to speak a little
to the maimer of the acting or operation of these influences, or how
it is that this wind blows upon the soul ? I answer,
(1) The wind of the Holy Ghost blows very freely; the Spirit
acts as an independent sovereign, John iii. 8. It doth not stay
for the command, nor stop for the prohibition of any creature. So
the breathings of the Spirit are sovereignly free as to the time of
their donation, free as to their duration and continuance, free as to
the measure, and free as to the manner of their working. And then,
(2) He breathes on the soul something very surprisingly : " Or
ever I was aware (says the spouse), my soul made me like the
chariots of Amminadib." Can thou not seal this in thy experience,
believer, that sometimes, when thou hast gone to duty in a very
heartless and lifeless condition, perhaps beginning to raze founda-
tions, and to say with Zion, " The Lord hath forsaken, and my
God hath forgotten," a gale from heaven has in a manner sur-
prised thee, and set thee upon the high places of Jacob, and made
thee to cry with the spouse, " It is the voice of my beloved ! Behold
he Cometh leaping upon the mountains, skipping upon the hills ? His
anger endureth but for a moment : in his favour is life : weeping
may endure for a night, but joy cometh in the morning?"
(3) These breathings and influences of the Spirit, they are some-
times very piercing and penetrating. The cold nipping north
wind, ye know, it goes to the very quick. The sword of the Spirit
" pierces even to the dividing asunder of soul and spirit, and of the
joints and marrow, and is a discerner of the thoughts and intents
of the heart." Wind, you know, is of a very seeking, penetrating
nature ; it seeks through the closest chamber. So the Spirit, which
is the candle of the Lord, " searcheth the lower parts of the belly :"
he makes a discovery of these lusts and idols that skulk in the
secret chambers of the heart.
(4) The breathings of this wind are very powerful, strong, and
eflicacious. Who can oppose the blowings of the wind? Some
winds they have such a mighty force with them, that they bear
down, overturn, and overthrow every thing that stand in their
way. So the Spirit of the Lord sometimes, especially at first con-
version, he breaks in upon the soul like the rushing of a mighty
wind, as he did upon the apostles, breaking down the strongholds
of iniquity, casting to the ground every high thought and towering
imagination of the soul, that exalteth itself against Christ, with a
powerful and triumphant efficacy. He masters the darkness of the
mind, the contumacy and rebellion of the will, and the carnality of
the afiections : the enmity of the heart against God, and all the
spiritual wickednesses that are in the high places of the soul, are
made to fall down at his feet, as Dagon did before the ark of the
Lord.
(5) Although he act thus powerfully and irresistibly, yet it is with
an overcoming sweetness, so as there is not the least violence offered
unto any of the natural faculties of the soul : for whenever the Spirit
comes with his saving influences, he sweetly overcomes the dark-
52 THE WIND OF THE HOLY GHOST BLOWING UPON
riess of the mind ; the sinuer becomes a volunteer, and content to en-
list himself a sokhcr under Christ's banner: Ps. ex. 3, " Thy people
shall be willing in the day of thy power." No sooner does Christ
by his Spirit say to the soul, " Follow me, but immediately they
arise and follow liim. Behold, we come unto thee, for thou art the
Lord our God." Then,
(6) There is something' in the breathing of this wind that is in-
comprehensible by reason: John iii. 8, " Thou hearest the sound
thereof, but canst not tell whence it cometh, and whither it goetli
(says Christ:) so is every one that is born of the Spirit." There
is something in the operation of the eternal Spirit and his influences
beyond the reach, not only of natural, but of sanctified reason.
Who can tell " how the bones are formed in the womb of her that is
with child?" so, far less can we tell how the Spirit forms the babe
of grace in the heart ; how he preserves, maintains, and cherishes
the smoking flax, that is not quite extinguished. We may in this case
apply the words of the psalmist in another case, and say, " Thy way
is in the sea, and thy path in the great Avaters, and thy footsteps are
not known ;" and that of the apostle, " How unsearchable are his
judgments, and his ways past finding out."
(7) These influences of the Spii'it, they are sometimes felt before
they be seen ; as you know a man will feel the wind, and hear
it, when he cannot see it. So it is with the Lord's people many
times, on whom the Spirit breathes ; they feel his actings, they are
sensible that he has been dealing with them ; and all that they
can say about it is, with the man that w^as born blind, " One thing
I know, that whereas I was blind, now I see." The kingdom of
heaven comes not with observation.
4, The fou'th thing proposed was, to speak a little to the
necessity of these breathings. And here I shall shew, 1, That
they are necessary 2, To what things they are necessary.
(1) That they are necessary, will appear,
Isf, From the express declaration of Christ, John xv. 5, " With-
out me ye can do nothing ;" that is, without the aid and influences
of my Spirit. He doth not say. Without me ye cannot do many
things, or great things ; but, " Without me ye can do nothing."
2dli/, It is evident from the express aclcnowledgment of the
saints of God upon this head : 2 Cor. iii. 5, " We are not, (says the
apostle) sufiicient of ourselves to think anything as of ourselves :
but our sufficiency is of God." It is he that must work all our
works in us and for us.
odh/, It is plain from the earnest prayers of the saints for the
breathings of this wind: Song iv. 16, "Awake, 0 north Avind, and
come thou forth, and blow upon my garden." Ps, Ixxxv. 6, " Wilt
thou not revive us again : that thy people may rejoice in tliee ?"
They are promised in the covenant, and therefore necessary: Is.
xliv. 3, " I will pour water upon him that is thirsty, and floods upon
the dry groinid : I will pour my Spirit upon thy seed," &c. Ezek.
xxxvi. 27, " I will put my spirit within you, and cause j'ou to Avalk
in my statutes." Now, there is not a mercy promised in the
covenant that can be wanting. But,
THE DRY BONES IN THE VALLEY OF VISION. ^S
(2) To what are these breathmgs necessary? I answer thoy are
necessary,
1st, To the quickenmg of the elect of God, when they are stark
dead in trespasses and sins. Can ever the dry bones live, unless
this omnipotent wind blow upon them ? It is strange, to hear
some men that profess Christianity, talking of the power of their
own wills to quicken and convert themselves. They may as well
say, that a dead man may take his grave in his two arms, and lay
death by him, and walk.- " No man (says Christ) can come to me,
except the Father which hatli sent me, draw him." Oh ! what a
dead weight is the sinner, that a whole Trinity must draw ! for
both Father and Son draw the sinner by the breathings of the
Holy Ghost.
2dli/, These influences are necessary for the suitable discharge
of every duty of religion. You cannot read, you cannot hear, you
cannot pray or praise, you cannot communicate to any advantage,
unless the wind of the Holy Ghost blow upon you. It is the Lord
tliat must enlarge our steps under us, and make your feet like
hinds' feet in the ways of the Lord.
Mli/, They are necessary for accomplishing our spiritual warfare
against sin, Satan, and the world. We will never be able to com-
bat with our spiritual enemies, if he do not help us ; it is he only
that must " teach our hands to war, and our fingers to fight, so as
bows of steel may be broken in pieces by us." Without the Spirit
we will fall before every temptation : like Peter, curse and swear
that he never knew him.
Mhly^ They are necessary to the exercise of grace already im-
planted in the soul. As we cannot work grace in our hearts, so
neither can we exercise it without the renewed influences of the
Holy Ghost (Song iv. 16). When this wind blows, then, and never
till then, do the spices flow out. But I shall not stand on this,
the Spirit's influences are necessary to all the uses mentioned upon
the second head ; for conviction, illumination, renovation, consola-
tion, enlargement, mortification of sin, for assurance of our adoption.
5th, The Jiffh thing that I proposed upon this head was, to give
you some of the reasons of these influences of the Spirit : for the
Avind, you know, has its reasons and times of blowing and breath-
ing. I shall only name a few of them to you.
(1) The Spirit's reviving influences, they blow very ordinarily .
in a day of conversion. This, as you were hearing,* is a season
when this wind breathes on tlie soul (Ezek. xxxvi. 2(5), when God
takes away the stony heart, and gives the heart of flesh. He puts
h.is Spirit within them, when the soul is first espoused unto Christ.
So Jer. ii, 2, " I remember thee, the kindness of thy youth, the
love of thine espousals when thou wentest after me in the v/ildei'-
ness, in a land that was not sown."
(2) When the soul has been deeply humbled under a sense of
sin and unworthiness. When Ephraim is brought low, and is
smiting on his thigh, acknowledging his sin and folly, then the
Spirit of the Lord comes with a reviving gale upon his spirit. " Js
54 THE WIND OF THE HOLY GHOST BLOWING UPON
Ephraim (says the Lord) my dear son ? is he a pleasant child ? for
since I spake against him, I do earnestly remember him still :
therefore ray bowels are troubled for him ; I will surely have
mercy upon him, saith the Lord."
(3) After a dark night of desertion, when the Lord returns again,
it is a time of sweet influences. After Zion had been crying, " The
Lord hath forsaken me, my God hath forgotten me ;" upon the
back of it comes a sweet gale of the Spirit, " Can a woman forget
her sucking child, that she should not have compassion on the son
of her womb ? yea, they may forget, yet will not I forget thee."
(4) Times of earnest prayer and wrestling ; for he giveth his
Spirit to them that ask it. This is agreeable to the promise,
Ezek. xxxvi, 37.
(5) Times of serious meditation are times of sweet influences of
the Spirit, Ps. Ixiii. 5, 6, 8 : " When I remember thee upon my bed,
and meditate on thee in the night watches, my soul is satisfied as
with marrow and fatness, and my soul followeth hard after thee."
(6) Communion days are sometimes days of sweet influences.
Some of the Lord's people can attest it from their experience with
the spouse, that " while the King sat at his table, the spikenard
sent forth the smell thereof;" and when they " sat down under his
shadow, they found his fruit sweet to their taste. He brought me
to the banqueting-house, and his banner over me was love."
(7) The day of death has sometimes been found to be a day of
such pleasant gales of the Spirit, that they have been made to
enter into the haven of glory with the triumplumt song in their
mouth, saying, " Thanks be to God, which giveth us the victory,
through our Lord Jesus Christ." Thus David, " Although my
house be not so with God ; yet he hath made with me an everlast-
ing covenant, ordered in all things, and sure ; for this is all my
salvation, and all my desire." Thus Simeon, thus Paul, &c. .
IIL The third thing in the text and doctrine to be spoken to, is
the life that is ejected and tvrought in the souls of God's elect hy these
injluences and hreathincjs of the Holy Spirit. Your time will not allow
me to enlarge upon this. I shall only tell you, in a few particulars,
what sort of a life it is.
(1) It is a life of faith. The apostle calls it so, Gal. ii. 20, " The
life I now live in the flesh, I live by the faith of tlie Son of God,
who loved me, and gave himself for me." And the just is said to
live by faith. The man is aye embracing a Redeemer, and the ful-
ness of the Godhead in him ; aye deriving fresh supplies out of that
full treasury and storehouse.
(2) It is a life of justification. The law pronounces a curse
against every one that " doth not continue in all things written in
the book of the law to do them." The believer, he gets this sen-
tence of death cancelled, Rom. viii. 1, " There is no condemnation
to them which are in Christ Jesus." And not ojily so, bnt he has
the everlasting righteousness of Immanuel God-man imputed to
him: so that with a holy boldness he may challenge justice, and
THE DRY BONES IN THE VALLEY OF VISION. 55
challenge the law, what they have to eay against him, as tha
apostle doth, Rom. viii. 33, " Who shall lay anything to the charge
of God's elect?" &c.
(3) It is a life of reconciliation with God ; God and they are at
friendship ; which follows naturally on their justification, Horn. v.
1, " Behig justified by faith, we have peace with God." God doth
not retain the least grudge in his heart against them ; and he and
they walk together, because they are agreed : that is, they have
fellowship one with another, according to that, 1 John i. 3, " Truly
our fellowship is with the Father, and with his Son Jesus Christ."
(4) It is a life of holiness and sanctification : for the Spirit of
the Lord, lie is a cleansing, purifying, and renewing Spirit ; he re-
news the soul after the image of God ; makes the heart, that was
a cage of unclean birds, a fit temple for the Holy Ghost to dwell
in ; he garnishes the soul, and makes it like the King's daughter, "all
glorious within." They that had lien among the pots, become " like
the wings of a dove covered with silver, and her feathers with
yellow gold."
(5) It is a very lightsome and comfortable life : and no wonder,
for his name is the Comforter. His consolations are so strong, that
they furnish the soul with ground of joy in the blackest and
cloudiest day, Hab. iii. ] 7, 18, " Although the fig-tree shall not
blossom, neither shall fruit be in the vines, the labour of the olive
shall fail, and the fields shall yield no meat, the flock shall be cut
off from the fold, and there shall be no herd in the stalls : yet I
will rejoice in the Lord, I will joy in the God of my salvation."
And the joy that he gives, it is deep : " Your heart shall rejoice."
And it is abiding: " Your joy shall no man take from you." And
it is such as cannot be made language of: " We rejoice with joy
unspeakable, and full of glory."
(6) It is a life of liberty ; for " where the Spirit of the Lord is,
there is liberty." He brings us into the glorious liberty of the
sons of God. Before the Spirit comes with his saving influences,
the man is in bondage ; in bondage unto sin, unto Satan, unto the
law, and unto the curse and condemnation of God : but the Spirit
of the Lord he frees from all these. Christ, by his Spirit, he sets
the captives of the mighty at liberty, and delivers the prey from
the terrible.
(7) It is a hid life. Col. iii. 3, " Your life is hid with Christ in
God." And believers, they are called " God's hidden ones," Ps.
Ixxxiii. 3. The spring and fountain of this life is hid, namely, an
unseen Christ : for " with him is the fountain of life." The sub-
ject of this life is hid, even the hidden man of the heart. The
actings of this life are hid, and the means of its support : he feeds
upon " the hidden manna, and the tree of life Avhich is in the midst
of the paradise of God." And then the beauty and glory of this
life is hid; for "the King's daughter is all glorious within." The
beauty of the hypocrite's life liesall in the outside, paintedsepulchres.
(8) It is a heavenly life ; they are made to live above the world.
" Our conversation is in heaven," says the apostle. They look on
56 THE WIND OF THE HOLY GHOST BLOV.INQ LTON
themselves as pilgrims and strangers on the earth, and therefore
look not so nmch to the things that are seen, as to the things that
are not seen. With Closes, they " have respect mito the recom-
pence of the reward :" their eyes are set upon the land that is
very far oif, and the King in his beauty.
(9) It io a royal life, for they are " made kings and priests unto
God," Rev, i. 6. They have a royal kingdom, of which they are
heirs, " I appoint unto you a kingdom," says Christ ; a royal
crown, " a crown of glory which fadeth not away." They shall
have a royal throne at last, Rev. iii. 21. Royal robes, princely at-
tire, the garments of salvation ; a royal table provided for them,
Is. XXV. 6, " a feast of fat things, a feast of wines on the lees, of
fat things full of marrow, of wines on the lees well refined ;" a
royal guard continually attending them, the angels of God, and
the attributes of the divine nature, &c.
(10) It is an eternal life, John xvii. 3, " This is life eternal, that
they might know thee the only true God, and Jesus Christ whom
thou hast sent." The saving knowledge of a God in Christ, what
is it but the first dawnings of eternal glory in the soul ? And
where he once dawns, he is aye in the ascendant until the mid-
day of glory come ; for " his goings forth are prepared as the
morning."
IV. The fourth thing is the use of the doctrine. And waving
other uses that might be made of this doctrine, I shall only im-
prove it by w^ay of examination and of exhortation.
The first use shall be of trial and examination. 0 try, Sirs,
whether or not these saving influences of the Spirit did ever
breathe upon your souls, yea or not. For your trial I shall oidy
suggest these few things.
1, If these breathings have blown upon thy soul, man, woman,
then he has blown away the vail and face of the covering that
was naturally upon thy mind and understanding. He has given
you other views of spiritual and divine things, than you can have
by any natural or acquired knowledge. The Spirit of the Lord,
he is called " the Spirit of wisdom and revelation," Eph. i. 17, be-
cause he reveals these things to the soul which flesh and blood is
not able to receive or understand. So then, has the Spirit testi-
fied of Christ unto you? has he "who commanded the light to
shine out of darkness," shined into your heart, to give the light of
the knowledge of the glory of God, in the face of Jesus Christ ?
And as a fruit and consequence of this,
2, If the wind of the Holy Ghost has blown upon thy soul, he
has blown away some of the filth of hell that did cleave to thy
soul, and has transformed thee into his own image, 2 Cor. iii. 18,
*' Beholding as in a glass the glory of the Lord, thou art changed
into the same image, from glory to glory, even as by the Spirit of
the Lord." If you have tiie Spirit, the " same mind will be in
you, which was also in Christ Jesus ; for he that is joined TUito
the Lord is one spirit." You will imitate and resemble him in
THE DRY BONES IN THE VALLEY OF VISION, 57
his imitable perfections, in his holiness, meekness, self-denial, pa-
tience. He is a holy God, and wherever he comes he works holi-
ness, and makes the soul holy.
3, If this wind has blown upon your souls, then it has driven
you from your lying refuges, and made you take sanctuary in
Christ. He has driven you from the law, and made you consent
to the method of salvation through the righteousness of the Son
of God : " I through the law (says the apostle) am dead to the law
that I might live unto God." This is the design of all the Spirit's
influences, to lead sinners off from sin, off from self, off from the
law, that they may rest in Christ only.
4, If ever you felt any of the reviving gales of tliis wind of the
Spirit, you will long for new gales and breathings of it ; and when
these breathings are suspended and withheld, your souls will be
like to faint, as it were, like a man that wants breath. You will
pant for the air of the Spirit's influences, like David, Ps. Ixiii. 1,
" My soul longeth for thee in a dry and thirsty land, where no
Avater is ;" and Ps. Ixxxiv. 2, " My soul longeth, yea, even fainteth
for the courts of the Lord : my heart and my flesli crieth out for the
living God : 0 for another gale of his Spirit in public ordinances !
5. If you have felt the breatliings of this wind you will not snuff
up the east wind of sin and vanity : John iv. 14, " Whosoever
drinketh of the water that I shall give him, shall never thirst,"
You will not thirst immoderately after things of time; no, no; you
will see them to be but mere trash and vanity. You will "choose
that good part which shall not be taken away from you." You
will " seek those things which are above, where Christ sitteth on
the right hand of God."
6. If this wind has blown upon thy soul, then you will follow
the motion of this wind ; you will not run cross to this wind, but
will go alongst with it. I mean, you will yield yourselves unto
the conduct of the Spirit speaking in his word : for " as many as
are led by the Spirit of God, they are the sons of God."
But, say you, how shall I know if I be led by the Spirit of God ?
I answer,
1st, If ye follow the Spirit, then you will not fulfil the lusts of
the flesh ; but, on the contrary, you will study to " crucify the
flesh, with the affections and lusts." You will be ready to cut off
your right hand, and to pluck out the right eye sins at the Lord's
command.
2dly, Then the way wherein you walk will be a way of holiness,
for he is a Spirit of sanctification ; and a way of truth, for the
Spirit of the Lord, he is a Spirit of truth, and he leads into all
truth : a way of uprightness : Ps. cxliii. 10, " Thy Spirit is good,
lead me into the land of uprightness."
3dl^^ Ye know leading imports spontaneity and willingness.
There is a great difference between leading and drawing; between
being driven by the wind, and following the motion of the wind.
Sometimes indeed the wicked, a hypocrite, a natural man, by a
strong north- wind of conviction, may be driven on to duty through
58 THE WIND OF THE HOLY GHOST BLOWING UPON
the force of terror. But the believer, he is a volunteer, he freely
yields himself to the Spirit's conduct, he rejoices to work right-
eousness, and to remember God in his ways. Whenever he hears
the Spirit whispering in his ears, and saying, " This is the way,
walk ye in it," presently, he complies. When the Spirit of the
Lord says, Come, he immediately echoes back again, and says,
" Behold, I come unto thee, for thou art the Lord my God." Now,
try yourselves by these things.
The second use shall be of exhortation. It is so, that the influences
of the Spirit are so necessary in order to bur revival ? then be
exhorted to look up to heaven, and cry for the breathings of the
Spirit. 0, Sirs, will ye turn the words of my text into a prayer,
and say, " Come from the four winds, 0 breath, and breathe upon
these slain, that they may live." I might enforce this exhortation
by many motives ; I only name them.
Mot. 1. Consider, Sirs, that spiritual deadness is very prevalent
in the day wherein we live. There is a great multitude of dry
bones scattered up and down our valley of vision. There are
many that carry the marks of a deadly leprosy on their foreheads;
their antheism, their profanity, irreligion, and other gross abomi-
nations, plainly declare to the world, that they are stark dead in
trespasses and sins. And, alas ! may it not be for matter of
lamentation, that even many of these, who, in the judgment of
charity, have the root of the matter the principles of spiritual life,
are yet under sad decays of the life of grace? Alas! it is not with
Scotland's ministers and professors as once in a day it has been.
I might produce many melancholy evidences of this, if time would
allow. Remember these already mentioned, the general loathing
of the word, &c.
MoT. 2. Consider the evil and danger of spiritual deadness.
The evil of it will appear,
\st, If ye consider, that it is a frame of spirit directly cross to
the command of God. God commands us to " present ourselves a
living sacrifice unto him ;" and indeed " this is our reasonable
service," Rom. xii. \. Yea, it is cross unto the very nature of
God ; for " God is a Spirit, and they that worship him, must wor-
ship him in spirit and in truth," John iv. 24.
2dly, The evil and danger of it appears further from this, that it
unfits the soul fur every duty, and mars our communion and
fellowship with God. God meets the lively Christian in the way
of duty : " Thou meetest him that rejoiceth, and worketh riglit-
eousness, those that remember thee in thy ways. But for the
man that comes to him with a Laodicean, dead, lifeless, and luke-
warm frame of soul, he will not hold communion with that man :
no, he will spew him out of his mouth.
^dly^ It opens a door for all other sins, and renders a man an
easy prey unto every temptation. A dead man he can make no
manner of resistance, he is carried down the stream without
opposition. Then,
Ath^y. It lays a foundation for sad and torriV>lo challenges from
THE DRY BONES IN THE VALLEY OF VISION. 59
conscience. David's spiritual deadness brought him to that pass
at the long run, that he is made to cry out of broken bones, &c.
Mot. 3. Consider, that as the breathings of the Spirit are neces-
sary for every duty, so particularly for that solemn work which
you have before your hands of commemorating the death of the
exalted Redeemer. I might here let you see, how the influences
of the Spirit are necessary for every part of your work, if time
would allow. Without the Spirit's influences of light, you can
never examine yourselves to purpose : it is " the Spirit of the
Almighty that giveth understanding" how to search out the
mystery of iniquity in the heart, which is " deceitful above all
things and desperately wicked." And then, without the Spirit
you cannot mourn for sin ; for it is the kindly influences of the
Spirit that thaws the heart into evangelical tears, Zech. xii. 10.
Without the Spirit you cannot discern the broken body of a
Redeemer ; for it is the Spirit that testifies of Christ. " I will
pour the Spirit of grace upon the house of David, and inhabitants
of Jerusalem ;" and then follows, " They shall look upon me whom
they have pierced, and they shall mourn for him." In a word,
you cannot exercise any grace, you cannot wrestle in prayer, you
cannot have any right view of the contrivance of redemption, you
cannot take hold of God's covenant, or improve any promise of the
covenant, without the Spirit.
Mot. 4. Consider the excellency of these influences of the
Spirit.
1st, They blow from an excellent airt and original: the Holy
Ghost is the author of them ; and you know he proceeds from the
Father and the Son. So that a whole Trinity, as it were, convey
themselves with these breathings.
2dly, They are the purchase of a Redeemer's blood, and there-
fore excellent. There is not the least grace, or the least gale of
the Spirit, that is given to believers, but it cost Christ the blood
of his heart. He purchased grace as well as glory.
ddli/, These influences of the Spirit, they, as it were, supply
Christ's room while he is in glory. And truly, Sirs, I may safely
say it upon scripture warrant, that the presence of the Spirit with
believers upon earth, is a greater blessing than the mere bodily
presence of Christ: and therefore Christ tells his disciples by way
of comfort, John xvi. 7, " If I go not away, the Comforter will not .
come unto you ; but if I depart, I will send him unto you." As
if he had said, "When I am gone, the Spirit will be poared out
from on high, which is far better for you than my bodily pre-
sence."
4thli/, These breathings of the Spirit, they are pledges of glory,
the earnest-penny of the inheritance : Eph. i. 13, 14, " After that
ye believed, ye were sealed with that holy Spirit of promise, which
is the earnest of our inheritance."
5thl2/, Their excellency appears from the excellent effects that
they produce upon the soul. They beautify the soul on whom
they fall, and make it like " a field which the Lord hath blessed."
60 THE WIND OF THE HOLY GHOST BLOWING, &;c.
They render the soul " fruitful in every good word and work ; "
Hos. xiv. 5, " I will be as the dew unto Israel :" and what follows?
" He shall grow as the lily, and cast forth his roots as Lebanon."
Is. xliv. 3, " I will pour water upon him that is thirsty, and floods
upon the dry ground : I will pour my spirit upon thy seed, and
my blessing upon thine offspring : " and then follows, ver. 4, " They
shall spring up as among the grass, as Avillows by the water courses."
Quest. What advice or counsel do you give, in order to our obtain-
ing or recovering the enlightening and reviving gales of the Spirit ?
Ans. 1. Be sensible of your deadness, and mourn over it ; for the
Lord " comforts them that mourn in Zion." He will " give unto
them beauty for ashes, the oil of joy for mourning^ the garment of
praise for the spirit of heaviness :" and then follows, " They shall
be called trees of righteousness, the planting of the Lord that he
might be glorified," Is. Isi. 2, 3.
2. Be much upon the mount of divine meditation ; for here it is
that the Spirit of the Lord breathes : " While I was musing the
fire burned," says David, Ps. xxxix. 3 ; Ixiii. 5, 6, " When [ medi-
tate on thee in the night-watches, my soul shall be satisfied as
with marrow and fatness,"
3. Cry mightily unto God for these influences, that he wouhl
pour down his Spirit from on high : for "if ye, being evil (says
Christ), know how to give good gifts unto your children ; how much
more shall your heavenly Father give the Holy Spirit to them that
ask him ?" Luke xi. 13. Plead the promises of the new covenant ;
and, particularly, be much in pleading this absolute promise of the
Spirit, Is. xliv. 3, " I will pour water upon him that is thirsty, and
floods upon the dry ground : I will pour my Spirit upon thy seed,"
&c. Ezek. xxxvi. 27, " I will put my Spirit within you, and cause
you to walk in my statutes." But still remember. Sirs, that these
promises are to be managed by the prayer of faith. We are to
turn God's promise into prayers ; for it is added, ver. 37,^ " For
these things I will be inquired of by the house of Israel, to do it
for them.
4. Make conscience of waiting on him in all the duties and
ordinances of his appointment, particularly the preaching of the
word. And beware of a legal frame of spirit in your attending
upon these ordinances, as if thereby you could merit anything at
God's hand, or as if God were obliged to you for what you do tiiis
way; for " we receive the Spirit (says the apostle), not by the
works of the law, but by the hearing of faith." Gospel-ordi-
nances are the usual chariots in which the Spirit rides, when he
makes his entrance at first, or when he returns into the soul after
absence.
5. Lastly, Study to have union with Christ, for it is upon them
that are in Christ, that the Spirit of God and of glory rests : " He
that is joined unto the Lord is one Spirit" with him. The oil of
gladness that Avas poured upon the head of our exalted Aaron, it
runs down upon tlie skirts of his garments, upon every member of
his mystical body.
THE KING IS HELD IN THE GALLERIES.
A Sermon, preached on Sabbath Evening, immediately after the celebration
of the Lord's Supper, at Dunfermline, June 2, 1717.
Song of Sol. vii. 5. — The King is held m the galleries.
OUR blessed Lord Jesus, who is represented under the notion
of a Bridegroom in this book, from the 4th verse of the pre-
ceding chapter, he breaks out in the commendation of his spouse
and bride, venting the love of his heart toward her in many Avarm
and patlietic expressions ; and his discourse is continued to the
10th verse of this chapter ; where we find him running out in the
commendation of his church in several particulars. He commends
her from her spiritual birth and pedigree, calling her a priytce's
daughter, ver. 1 . The saints of God are royally descended ; by
their second birth they are sprung of the Ancient of days; " born,
not of blood, nor of the will of the flesh, nor of the will of man,
but of God." Again, he commends her from the beauty of
holiness shining in her walk and conversation : " How beautiful
are thy feet with shoes, 0 prince's daughter!" Holiness is the
attire of the bride of Christ ; " she is arrayed in fine linen, clean
and white, which is the righteousness of sahits." But time will
not allow me to explain the several particulars of her commedation.
The words of my text they are an abrupt sentence ; Avherein he
expresseth the wonderful complacency which he took in her society,
and the overpowering influence that her faith, and his faithfulness,
his love, and her loveliness, had to make him stay and abide in
her company : " The King is held in the galleries." In which
words we may notice these particulars :
1, Christ's character and office ; he is a person of royal dignity,
no less than a king, and the King by way of eminency. The
church of God owns no other king but Christ ; for it is he whom
God the Father has set to rule upon the holy hill of Zion ; and it
is a manifest invasion of Christ's prerogative, for pope, prelate, or
potentate, to usurp a sovereignty and headship over the church
of Christ ; an indignity which he will not suffer to pass without
suitable resentment. He here owns himself to be the King of
Zion, and will maintain the dignity of his crown against all that
dare invade it. 2, In the words we have the place of converse
between Christ and his blessed spouse and bride : it is in the gal-
leries. It is the same word in the original which we have, Song i.
17, " The beams of our house are cedar, and our rafter, or galleries,
62 THE KING HELD IN THE GALLERIES.
of fir." Wliere, by galleries, in both places, according to the
judicious Durham, we are to understand the ordinances of the
gospel, in which Christ and his people do tryst and keep company
one with another. Why gospel ordinances are thus designed, I
may show more particularly afterwards. 3, We have the sweet
constraint that this royal Bridegroom was under to tarry in the
galleries with his spouse ; he here owns that he was held, or hound,
as the word signifies, in the galleries. Her faith and love laid
him under a voluntary arrest to tarry with her ; like the disciples
going to Emmaus, Luke xxiv, 29, she " constrained him to abide
with her." An expression much like this we have, Song iii. 4,
after a weary night of desertion, and much tedious inquiry, she at
length meets with her beloved, and thereupon she cries out, " I
held him, and would not let him go."
Observe, " That Christ, the blessed King of Zion, condescends
sometimes to be held and detained by his people in the galleries
of gospel ordinances. " The King is held in the galleries."
I. I will give some account of this royal King.
II. Of the galleries of the King.
III. Of this holding of the King in the galleries.
IV. Apply.
I. The first thing proposed is, to give some account of this royal
King. But, alas! "Who can declare his generation?" All I shall
do, is only, 1, To prove that he is a King; 2, That he is the King
by way of eminency and excellency.
First, That he is a King, appears from these particulars :
1, From the Father's designation and ordination. From all
eternity the Father designed and ordained this dignity for him as
our Mediator : for I do not now speak of his natural and essential,
but of his dispensatory or mediatory kingdom : " I have set my
King upon my holy hill of Zion," Ps. ii. 6 ; and Ixxxix. 27, " I will
make him my first-born, higher than the kings of the earth."
2, It appears from the prophecies that went of him before his
actual manifestation in our nature. It was prophesied that the
sceptre of Judah should terminate in him. Gen. xlix. 10 ; that ho
should succeed David, and sit upon his throne, Luke i. 32, 33,
compared with Ps. cxxxii. 11, " The Lord shall give unto him the
throne of his father David ; and he shall reign over the house of
Jacob for ever, and of his kingdom there shall be no end." Is. ix.
C, and " the government shall be upon his shoulder."
3, It appears from the types and shadows that prefigured him.
He was typified by Melchizedeck, who is called " the king of
righteousness, and the king of peace." He was typified by David,
and frequently called by the name of David in the psalms and
prophets : Hos. iii. 5, " The children of Israel shall return, and
seek the Lord their God, and David their king." He was typified
by Solomon, and by his name he is commonly called in this book
of the Song.
THE KING HELD IN THE GALLERIES. 63
4, It appears from the princely titles that are given him in
Scripture. He is called " the Prince of Peace," " the King of
Righteousness," and " the King of Kings, and Lord of Lords ;" and
it is God the Father's will, that *' every one should confess, that
Jesus Christ is the Lord."
5. It appears from the princely prerogatives and royalties that
are assigned him by his Father. He has anointed him to be King
with an incomparable oil, even " with the oil of gladness : I have
found David my servant ; with my holy oil have I anointed him,"
Ps. Ixsxix. 20. He has installed him in the government with the
solemnity of an open proclamation from heaven, by " the voice
which came from the excellent glory, This is my beloved Son in
whom I am well pleased ; hear ye him," He has put a sceptre of
righteousness, and a rod of iron in his hand, whereby he is enabled
to defend his subjects, destroy his enemies, and " break them in
pieces as a potter's vessel." He has given him ambassadors to
negotiate the affairs of his kingdom : " He gave some apostles :
and some prophets : and some evangelists : and some pastors and
teachers : for the perfecting of the saints, for the work of the min-
istry, for the edifying of the body of Christ." He has given him
vast territories, even " the heathen for his inheritance, and the
uttermost ends of the earth for his possession : his dominion reaches
from sea to sea, and from the river to the ends of the earth." It
extends not only to the outward, but likewise to the inward man.
He has a legislative authority, he can make and explain, and
abrogate laws at his pleasure. And when his laws are broken, he
has the power of acquitting or condemning committed to him :
" For the Father judgeth no man ; but hath committed all judg-
ment unto the Son." Thus you see he is a King.
Secondly, As he is a King, so he is the King by way of eminency
and excellency. And this Avill be abundantly clear, if Ave consider,
1. That he is the King eternal, 1 Tim. i. 17 ; " the everlasting
Father," or, "the Father of eternity," Isa. ix. 6. Other kings are
but of yesterday, mere upstarts, and, like the gourd, their glory
withers in a night. But here is a King that is from everlasting to
everlasting, the true " Alpha and Omega, the beginning and the
ending." Mic. v. 2. This ''ruler in Israel, his goings forth were
from of old, from everlasting." And his throne is so firmly estab-
lished, that it shall stand through all periods of time, yea, through
the endless years of eternity : Ps. xlv. 6. " Thy throne, 0 God,
is for ever and ever."
2. He is called the King immortal, 1 Tim, i. 17. In the last chap-
ter of the same epistle, " He only hath immortality." The poten-
tates of the earth are but kings of clay ; they and their thrones
have their " foundations in the dust, and unto dust they shall re-
turn." ^ Death, the king of terrors, has raised its trophies of victory
over the most renowned potentates : they who made the world
to tremble with their sword, have been at last vanquished by
death. But here is a King that never dies. It is true, death did
once, by his own consent, obtain a seeming victory over him ; but
64 THE KING HELD IN THE GALLERIES.
that victory death itself was plagued, and the grave destroyed*
Hos. xiii. 14. Yea, it was not possible that he should be held in
the bonds of death : no, he vanquished death in his own territories,
and returned carrying the spoil of his enemy along with him,
making open proclamation of the victory which he had gained to
all his friends for their encouragement : Rev. i. 18. " I am he that
was dead ; and behold, I am alive for evermore ; and have the
keys of hell and of death."
3. He is the King invisible. Some eastern princes were seldom
seen of their subjects, to beget the greater reverence and estima-
tion among their subjects. But this was only an affectation of
grandeur. Christ, the King of Zion, he is indeed visible to the eye
of faith by the saints militant, and visible to the eye of sense by
the saints triumphant ; however, the thousand thousandth j)art of
his divine glory can never be seen or searched out by any created
understanding; for " he dwells in the light Avhich no man can ap-
proach unto, whom no man hath seen nor can see," 1 Tim. vi. IG.
He is an unseen and unknown Christ by the greatest part of the
world, as to his worth and excellency. And as to his corporeal
presence, he is invisible by us in this state of mortality : for the
heaven must contain him, " until the times of restitution of all
things ; " and then indeed " every eye shall see him, and they also
which pierced him."
4. He is tlie only blessed and happy King, 1 Tim. vi. 15, " the
blessed and only potentate." The crowns of other princes have
their prickles, which make them to sit uneasy upon their heads ;
and the toil and trouble of government is sometimes so great, that
the very beggar on the dunghill is happier in some respect than
the king upon the throne. But Zion's King is in every respect happy
and blessed. He is the darling of heaven and earth, the " delight of
his Father, and the desire of all nations." His crown does not
totter, his subjects do not rebel; he is happy in them, and they in
him : " ]\Ien shall be blessed in him ; and all nations shall call him
blessed."
5. He is the absolute and universal King. His kingdom is univer-
sal in respect of all pei'sons ; the highest potentate, as well as the
meanest beggar, are the subjects of his empire. This is his royal
" name written on his vesture, and on his thigh, the King of kings,
and Lord of lords," Rev. xix. 16. Whenever he will, he casts the
mighty out of their seats, and advances them of low degree ; sets
the beggar on the throne, and causeth the king to sit on the dung-
hill: " He cuts off the spirit of princes, and is terrible to the kings
of the earth." Again, his government is universal in respect of
all places. We read of several potentates who have grasped at
tho universal monarchy ; but never any of them attained it, though
indeed they extended their dominions far and wide. But here is a
King whose empire reaches to heaven, earth, and hell. Again, it
is universal in respect of all times : " He shall reign over the house
of Jacob for ever, and of his kingdom there shall be no end."
I might tell you further, to illustrate the cminency of this King,
THE KING HELD IN THE GALLERIES. 65
that he is the King- of glory, the almighty King, the King of saints,
the King of nations. "But from what has been said, we may see
that he is a King of incomparable excellency, and what an honour
it is to be with him, and to hold him in the galleries. But 1 go
on to
II. The secotid thing proposed, which was to speak a little of the
galleries wherein this royal King trysts and keeps company with
his people. We read. Song i. 4, of the chambers of the King ; and,
chap. ii. 4, of the King's banqueting house, or cellars of wine, into
which the spouse had been brought : the same is called here the
galleries of the King, viz., these ordinances in which the Lord
Jesus reveals himself to his people in the house of their pilgrimage.
Here I will only (1) Mention a few of these galleries ; (2), Inquire
why ordinances are compared to galleries.
First, I will only mention these few galleries.
1, There is the secret gallery of meditation, wherein David found
the God's " loving-kindness to be better than life," and had his
" soul satisfied as with marrow and fatness."
2, There is the gallery of prayer, wherein Jacob wrestled with the
angel of the covenant, and, like a prince, prevailed for the blessing.
3, There is the gallery of reading of the scriptures,_ wherein the
Ethiopian eunuch got such a discovery of the promised Messiah,
as made him " go on his way rejoicing."
4, There is the gallery of Christian converse anent soul-matters ;
wherein the disciples going to Emmaus had such a meeting with
Christ, as made "their hearts burn within them."_
5, There is the gallery of preaching, or of hearing of the word
preached ; " by the foolishness of which God saveth them that
believed." Here it was that Lydia's heart was opened. And,
6, The sacraments of the New'^Testament, Baptism and the Eord's
Supper, are galleries wherein Zion's King displays his glory before
his people. -The last of these is, by v/ay of eminency, called the
communion ; not only because therein the people of God have
communion one with another, but because therein they have
" fellowship with the Father, and with his Son Jesus Christ."
Secondly^ As to the second thing here. Why are these ordinances
compared to galleries ? I answer,
1, Galleries are magnificent apartments of royal and stately
buildings. So there is a divine magnificence in the ordinances of
the gospel, when countenanced with the presence of the great
Master of assemblies. It is true, they appear mean, and contempt-
ible in the eyes of a profane world, who are strangers to the power
of godliness ; but the man " who has his senses spiritually exercised
to discern good and evil," sees a divine greatness and magnificence
in them, suitable to the state and royalty of " the Prince of the
kings of the earth." And when the man is admitted to see the
power and glory of God in them, he cannot but join issue with
Jacob, saying, " This is none other but the house of God, and this
is the gate of heaven," Gen. xxviii, 17.
VOL. I. E .
66 THE KING HELD IN THE GALLERIES.
2, Galleries are lightsome and pleasant apartments. 0 how
pleasant and lightsome are ordinances to a gracious soul ! Let a
child of God be where he will, he reckons it but " a dry and
thirsty land, where no water is," if he be not admitted to the
galleries of ordinances, Ps. Ixiii. 1, 2. See how the same holy man
expresses his delight in ordinances, Ps. Ixxxiv. 1, " How amiable
are thy tabernacles, 0 Lord of hosts ! " I am sure this will be the
language of every soul that has been in the galleries with the King
this day.
3, Galleries are places of walk and converse, as is plain from
Ezek. xli. 15. When a king, or great man, designs to be familiar
with his friend, he will take a turn with him in the galleries. So
it is in gospel-ordinances that Christ doth walk and converse with
his people. Here it is that he gives them audience, allows them
to be free and familiar with him, draws by the vail, communicates
the secrets of his covenant, and mysteries of his kingdom, which
are hid from the wise and prudent of the world.
4, Galleries are places of public feasting and entertainment of
friends. So it is in the mount of gospel ordinances that the Lord
has provided for his people, " a feast of fat things, a feast of wines
on the lees, of fat things full of marrow, of wines on the lees well
refined." Here it is that Christ says to his people, " Eat, 0 friends,
drink, yea, drink abundantly, 0 beloved." Thus I have given you
some account of the galleries of the King.
III. The third thing proposed was, to speak to the holding of
the King in the galleries ; which is what I had principally in view.
And here I will shew what this holding of Christ supposes and
implies, both on the believer's part and on Christ's part.
First^ What does it suppose and imply on the believer's part?
1, It necessarily supposes a meeting with Christ in the galleries ;
for no person can hold that which they never had. Yoit that
never knew what it was to enjoy communion with .Christ in his
ordinances, tliis doctrine is a hidden mystery to you.
2, It supposes an high esteem of Christ, a love to, and liking of
his company. We are at no pains to hold these whose company
■we care not for ; but when we are pressing with a friend to stay
with us, it says that we value his company. Sirs, there are various
opinions about Christ among the hearers of the gospel. The pro-
fane world, they look upon him as a severe and tyrannical master,
and tlicrefore " they will not have this man to reign over them ;
they say unto the Almighty, Depart from us." Again, carnal,
lukewarm professors " see no form nor comeliness in him, why he
should be desired," and therefore tliey are ready to say with the
daughters of Jerusalem, " What is thy beloved more than another
beloved?" They cannot see any taking excellency in the King
of Zion. But it is otherwise witli the believer : the glory and
beauty of Clirist darkens all created excellency in liis eye ; his
language is, *' Whom have I in heaven but thee ? and there is
none upon earth that I desire besides thee. He is the apple-treo
THE KING HELD IN THE^GALLERIES. 67
among the trees of the wood ; the standard-bearer among ten
thousand."
3, On the behever's part, this holding of Christ supposes a fear
of losing him, or of being deprived of his company. The soul that
has met with Christ, is afraid of a parting. It is true, the believer
has no ground to fear the loss of Christ's real and gracious pre-
sence ; for the union between Christ and him is indissolvable ; that
promise can never fail, *' I will never leave thee nor forsake thee.'
But as for his sensible and comfortable presence, they both may,
and frequently do lose it ; the child of light many times walks in
darkness. Now, it is the loss of this presence of Chri^st that the
soul fears, when it is concerned to hold or bind the King in the
galleries. Neither is this a fear of despondency, but a fear of
activity and diligence.
4, It supposes a seeming willingness in Christ to withdraw from
his people after their sweetest enjoyments. Many times Christ s
carriage in his dispensations towards his people seems to have a
language much like that to Jacob, when he said to him, " Let me
go ;" or Hke his carriage towards the two disciples going to
Emmaus, he made as if he would leave their company, and go on
in his way. And his carriage seems to have this language, espe-
cially when he challenges them for bad entertainment they have
formerly given him, when he lets loose the tempter to buffet them
after signal manifestation, or when he trysts them with sharp
troubles and afiSictions. In all these cases he seems as it were to
be turning about^the face of his throne from them.
5, It implies a holy solicitude, and earnest desire of soul, to
have his presence continued. When Christ is hiding, there is no-
thing the believer desires more than his return : " 0 that I knew
where I might find him !" And when they have found him, there
is nothing they desire more than to keep his company, or that he
would not be any more to them as a stranger, or wayfaring man.
" 0 !" says the soul, when it gets a meeting with the Lord Jesus,
" A bundle of myrrh is my well-beloved unto me ; he shall lie all
night betwixt my breasts," Song i. 13. As if she had said, " If
he will stay with me, I will deny him nothing I can afford ; I will
entertain him with the highest evidences of cordial affection.
6, It implies an ardent breathing of soul after more and more
nearness to Christ, and further discoveries of him. There is not
such a high discovery of Christ attainable in this life, but there is
aye a step beyond it. The believer would always have more of
Christ, Song, ii. 5. The spouse there is brought into the ban-
queting-house, and allowed to feast and feed liberally upon the
Redeemer's love, and to sit down under his displayed banner ;
and yet at that very instant she cries out, ^' Stay me with flagons,
comfort me with apples, for I am sick of love." As if she had
said, " Let me lie down among these comforts ; let me roll myself
perpetually among the blessed apples of the tree of life." They who
have got so much of Christ as to be staled of his company, they
never knew what his presence was.
68 THE KING HELD IN THE GALLERIES.
7, It implies a firm resolution not to part with his company. " I
held him (says the sponsc), and would not let him go," Song iii. 4.
The like we see in Jacob, " I will not let thee go, except thou
bless me ;" that is, I am resolved, that thou and I shall not part,
cost what it will.
8, It implies a cleaving or adhering to Christ with the whole
strength. and vigour of the soul.
Quest. How or wherein does the soul put forth its strength in
cleaving to Christ? I answer, it does it by these three especially,
Ist, By the lively exercise of faith. Ilence faith is called an
apprehending of Christ, and a cleaving to him, as Barnabas ex-
horts the Christiavis at Antioch to " cleave unto the Lord with full
purpose of heart." The poor soul says to' Christ in this case, as
Ruth did to Naomi, " Intreat me not to leave thee, or to return
from following after thee : for whether thou goest, I will go ; and
where thou lodgest, I will lodge : thy people shall be my people,
and thy God my God." An instance of this cleaving to Christ we
have in the Canaanitish woman ; she, as it were, clasps about him,
and will by no means quit her hold, notwithstanding all repulses.
2dl7/, The soul binds or holds Christ in the galleries by sincere
and ardent love. Love is a very uniting affection ; by this one
soul cleaves to another. As Shechcm's soul did cleave to Dinah,
and Jonathan's to David, so by love the soul cleaves to Christ ;
and this is a cord that cannot be easily broken. Song viii. 7,
" Many waters cannot quench love, neither can the floods drown
it : if a man would give all the substance of his house for love, it
would utterly be contemned." See for this also, Rom. viii. 35,
" Who shall separate us from the love of Christ ?" &c.
3cZ/y, The soul cleaves to Christ by fervent and ardent prayer.
Jacob held the Angel of the covenant, and would not let him go.
Hos. xii. 3, 4, " By his strength he had power with God : yea, he
had power over the angel, and prevailed : for he wept and made
supplication unto him. The effectual fervent prayer of the right-
eous man " has a strange prevalence with Christ ; it offers a holy
kind of violence to him ; and so binds him in the galleries that he
cannot depart. Thus you see what it implies on the believer's part.
Secondly, What does it imply on Christ's part, The King is held
in the galleries ?
1, It implies amazing grace and condescendency toward the
work of his own hands : '^ He humbles himself, even when he be-
holds the things that are in heaven ;" much more when he bows
the heavens, and walks with his people in the galleries of ordi-
nances ; and. yet more when he is held by them in the galleries.
This is such strange condescension, that Solomon, the greatest of
kings, and the wisest of men, he Avondered at it, and wise men do
not wonder at trifles : *' Will God (saith he) in very deed dwell
with men on the earth ?"
2, It implies Christ's great delight in the society of his people.
He loves to be among them : where two or three of them are met
in his name, he will be in the midst of them : " He rejoiced (from
THE KING HELD IX THE GALLERIES. » 69
all eternity) in the habitable part of the earth, and his delights
were with tlie sons of men," Prov. viii. 31.
3, It implies, that there are certain cords which have a con-
straining power to stay him in his people's company : and sure
they must be strong cords indeed wherewith Omnipotency is
bound. I mention two or three.
1st, He is bound by the cord of his own faithfulness, which he
has laid in pawn in the promise. He has promised, " I will never
leave thee nor forsake thee;" and he will not deny his word, "his
covenant he Vvdll not break." This was the prevailing argument
wherewith Moses detained him in the camp of Israel, when he
was threatening utterly to consume that wicked people, Exod.
xxxii. 10, 13, " Let me alone (saith the Lord to Moses), that I may
consume them. Remember Abraham, Isaac, and Israel, thy ser-
vants, to whom thou swarest by thine own self, and saidst unto
them, I will multiply your seed as the stars of heaven." He binds
him with his own covenant, ratified with the solemnity of an oath.
2dh/, He is bound in the galleries by the cord of his own love.
As a compassionate mother cannot leave her child, when it cleav-
eth to her, and clasps about her : so Christ's compassionate heart
will not let him leave his people ; his love to them surj^asses the
love of the most compassionate mother or tender-hearted parent :
" Can a woman forget hev sucking child, that she should not have
compassion on the son of her womb ? yea, they may forget, yet
will I not forget thee.. Behold. I have graven thee upon the
palms of my hands, thy walls are continually before me," Is.
xlix. 15, 16.
3dl7/, He is bound to them by the bond of marriage : " Thy
Maker is thine husband, the Lord of hosts is his name : he has
betrothed them to himself in righteousness, judgment, loving-
kindness, and mercies ; and he rejoiceth over them, as the bride-
groom rejoiceth over the bride ;" and because of this he will not,
he cannot leave them.
IV. The fourth thing was, the application of the doctrine : and
the Jirst use is of information. Is it so that Ziou's King is some-
times held in the galleries of gospel-ordinances ? Then,
1, See hence the happiness and dignity of the saints of God
beyond the rest of the world. We reckon that person highly
honoured, who is admitted to the King's presence-chamb&r, and
to walk with him in his galleries. " This honour have all the
saints," either in a greater or lesser degree : " Truly our fellow-
ship is with the Father, and with his Son Jesus Christ." And
therefore I may infer, that they are the excellent ones in the earth,
and more excellent than their neighbour. Since thou wast pre-
cious in my sight, thou hast been honourable."
2. See hence why the saints put such a value and estimate on
gospel ordinances. David everywhere declares his esteem of them;
" I have loved the habitation of thy house, and the place where
thine honour dwelleth. He would rather be a door-keeper in the
70 THE KING HELD IN THE GALLERIES.
house of his God, than dwell in the tents of sin." Why, what is
the matter ? The plain matter is this, they are the galleries where
Zion's King doth walk, and manifest his glory unto his subjects ;
Ps. xxvii. 4, " One thing have I desired of the Lord, that will I seek
after, that I may dwell in the house of the Lord all the days of my
life, to behold the beauty of the Lord." I pass other uses, and go
on to a
Second use of this doctrine, and that is by way of trial and ex-
amination. My friends, you have been in the galleries of the King
of Zion ; but that is not enough : and therefore let me ask, have you
been in the galleries with the King ? and have you been holding the
King in the galleries? There are many poor ignorant creatures, who,
if they get a token, and win to a communion-table, think all is
right and clear between God and them ; like the whore. Pro v. vii.
14, " Peace-offerings are with me ; this day have I paid my vows."
But, 0, Sirs, remember folk may win in to the outer galleries of
ordinances and never win in to the inner gallery of communion with
the Lord Jesus. For your trial as to this matter, I shall only pro-
pose a few questions to you.
Question I. What did you hear in the galleries ? what said the
King unto you ? For, as I told you, the galleries of ordinances are
the place of audience, where the King of Zion converses with his
people. And readily, if he hath spoken with you, you will remem-
ber what he said ; for he " speaks as never man spake, he has the
tongue of the learned, and his words are as goads, and as nails
fastened in a sure place." The spouse, we find, she had been in
the chamber of presence, and in the banqueting-house ; she tells
that the King spake with her, and she remembers what he said,
Song ii. 10, " My beloved spake, and said unto me, rise up my love,
my fair one, and come away." So then, did the King speak with
you in the galleries ? did he speak a word of conviction, or a word
of comfort, a word of peace, or a word of consolation ? or whatever
it be. Ques. How shall I know that it was his voice, and not
the voice of a stranger? Answ. The sheep of Christ, they
have a natural instinct whereby they know his voice ; it has a
different sound from the voice of a stranger ; and if you be the sheep
of Christ, you will know it better than I can tell you it by words.
AVhen he speaks he makes the heart to burn ; and you will be
ready to say with the disciples, " Did not our hearts burn within us,
whilo'he talked with us" in the galleries ? His words have kindled'
a flame of love that many waters cannot quench ; a flame of zeal
for his glory ; a flame of holy joy, so that you will be ready to say
with David, " God hath spoken in his holiness, I will rejoice."
When he speaks, he makes the soul to speak, whose lips were
formerly closed ; for his voice " makes the lips of those that are
asleep, to speak," If he has said, " Seek ye my face ;" your souls
have echoed, " Thy face. Lord, will I seek." If he has said
" Come ;" thy soul has answered, " Behold, I come unto thee, for
thou art the Lord ray God." If he lias spoken peace to you this day
in the galleries, you will be concerned not to return again imto folly ;
THE KING HELD IN THE GALLERIES. 71
you have been made to say with Ephraim, " What have I to do
any more with idols ?"
Quest. 2. I ask, What did yon see in the galleries ? ]\Iany sights
are to be seen in the galleries of ordinances, and particularly in
that of the Lord's Supper. Here the Lamb of God is to be seen,
" which taketh away the sin of the world ; " and in a crucified
Christ, who is evidently set forth in that ordinance, all the divine
attributes and prefections shine with a greater lustre, than in the
large volume of the creation. Here we might see the seemingly
diflerent claims of mercy and justice, with respect unto fallen man,
sweetly reconciled; the healing overture is, that the surety shall
die in the room of the sinner ; and thus justice shall be satisfied,
and mercy for ever magnified. Here you might see the holiness
and equity of God's nature sparkling in flames of wrath against
him who was made sin for you '; the sword awakened, even against
the man that is God's fellow, wounds and bruises him for your
iniquities. There you might see the power of God spoiling princi-
palities and powers, shaking tlie foundation of the devil's kingdom,
and laying the foundation of a happy eternity for an elect world,
in the death and blood of the eternal Sou. In this ordinance you
might have seen him writing his love in characters of blood ; love
which hath neither brim, bottom, nor boundaries. Here he was
to be seen as the " Amen, the faithful and true witness," girt with
the golden girdle of faithfulness, sealing the covenant, and con-
firming it with many. Now, I say, have you seen any thing of
this ? Are you saying, " We beheld his glory, the glory as of the
only begotten of the Father ? Did any of tliese divine rays of
Zion's King break forth upon your soul ? If so, then I am sure it
has had something of a transforming efiicacy with it ; according
to what we have, 2 Cor. iii. IS, " All we with open face, beholding
as in a glass the glory of the Lord, are changed into the same
image, from glory to glory, even as by the Spirit of the Lord."
Jacob's cattle, you know, by the very working of fancy in the
conception, by beholding the pilled rods, brought forth their young
speckled and spotted. Now, if fancy could work such a resem-
blance, what must the eye of faith do, when it beholds the glory
of God in the face of Christ, who is " the express image of his
person ?" John i. 14-16, " The word was made flesh, and we
beheld his glory, the glory as of the only begotten of the Father,
full of grace and truth. And of his fulness have all we received,
and grace for grace." It is remarkable, that by beholding his glory,
we receive grace for grace. As the was receives letter for letter
from the seal, or as the child receives limb for limb from the
parent ; so, by' beholding Christ, we receive grace for grace from
him : so as there is never a grace in Christ, when it is seen by
faith, but it works something of a paralleled grace on the soul.
So then, try yourselves by this, and you may know whether
you have been indeed in the galleries with the King.
Quest. 3, I ask, What have you tasted in the galleries? for, as you
heard, galleries are for feasting and entertainment of friends. Now,
72 THE KING HELD IN THE GALLERIES.
did the King say to you, or is he yet saying it, " Eat, 0 friends,
drink, yea, drink abnndantl}^, 0 beloved ?" Did he make you to
eat of the fatness of his house, and to drink of the rivers of his
pleasures? "If so be ye have tasted that the Lord is gracious,"
then I am sure you will, '* as new-born babes, desire and thirst
after the sincere milk of the word:" you will be saying, "Stay
me with flagons, comfort me with apples ;" let me have more and
more of this delicious fare. If you have been feasted with the King
in the galleries, the world, and all the pleasures of it, will be as no-
thing in your eye, in comparison of Christ and the intimations of
his love. 0, says David, when his soul was satisfied as with
marrow and fatness, " Thy loving kindness is better than life,"
and all the comforts of life ; they are but dung and loss when laid
in the balance with him. If you have been feasting in the galleries,
you will be desirous that others may share of the meal you have
gotten ; and, with David, be ready to say, " 0 taste and see that
God is good." You will proclaim the praises of his goodness, as
you have occasion, to them that fear him : " Come and hear, all
ye that fear God, and I will declare what he hath done for my
Boul." x'^nd readily it will be the desire of your soul to abide in
his presence, and to dwell, as it were, in the galleries of ordinances.
0 " it is good for us to be here ! let us build tabernacles here,"
said Peter, on the mount of transfiguration. That will be the
language of thy soul, Ps. xxvii. 4, " One thing have I desired of
the Lord, that will I seek after, that I may dwell in the house of
the Lord all the days of my life, to behold the beauty of the Lord,
and to inquire in his temple." So much for an use of trial.
Use iliird may be in a short word directed to two or three sorts
of persons. 1. To you who know nothing of this doctrine, never
met with the King in the galleries. 2. To you who have had a
comfortable meeting with him. 3. To these who perhaps are
complaining, " I sought him, but I found him not."
First, To you who never yet knew what it was to have a meet-
ing with Zion's King in the galleries of gospel-ordinances ; and
perliaps, Gallio like, you care for none of these things. To you
1 shall only say,
1, Your condition is truly sad and lamentable, beyond expression
or imagination. You are " aliens to Israel's commonwealth,
strangers to the covenant of promise, without God, without
Christ, and without hope in the world. You are in the gall of
bitterness, and in the bond of iniquity ;'' under the curse of God,
and condemnation of the law, and absolute poAver of Satan, who
rules in the children of disobedience. You are lying within the
sea-mark of God's wrath : and if you die in this condition, you
will drink the dregs of the cup of his indignation through all
eternity.
2, If you have in this case adventured to the galleries of a
communion-table, you have run a very dreadful risk. You have
adventured to the King's presence without his warrant, and with-
out the wedding-garment of imputed righteousness, or of inherent
THE KING HELD IN THE GALLERIES. 73
holiness ; and therefore have run the risk of being bound, hand
and foot, and cast into outer darkness : you have been " eating
and drinking judgment" to your own souls, and are " guilty of
the body and blood of the Lord." And therefore,
3, For the Lord's sake, let me beseech you to repent of your
wickedness. Flee out of your lost and miserable condition, flee
to the horns of the altar. We declare to you, that there is yet
hope in Israel concerning you. "Let the wicked forsake his way,
and the unrighteous man his thoughts : and let him return unto
the Lo'rd, and he will have mercy upon him, and to our God, for
he will abundantly pardon," Isa. Iv. 7.
Secondly, A second sort of persons are these who have this day
had a meeting with Zion's King in the galleries of ordinances. I
shall only offer a word of exhortation to you, and of advice.
1,^A word of exhortation. Have you met with the King in the
galleries ? ~ O then be exhorted to hold him, and bind him in the
galleries ; take him with you from the more open and solemn
galleries of public ordinances, unto the more private and secret
galleries of prayer, meditation, conference, and the like : follow
the spouse's practice when she found him ; " she held him, and
would not let him go, until she had brought him into her mother's
house, and into the chamber of her that conceived her." To
engage you to hold him, take these motives.
Mot. 1, Consider his invaluable worth and excellency : the
tongues of angels, let be of men, do but falter and stammer when
they speak of him. His worth is best known by the character he
gives of himself in his word. View him absolutely in himself; he
is " the only begotten of the Father, the mighty God, the Prince
of peace." View him comparatively ; he is " fairer than the
children of men, as the apple-tree among the trees of the wood ;
the standard-bearer among ten thousand." View him relatively ;
he is thy Head, thy Husband, thy Friend, thy Father, thy elder
Brother, thy Surety, Shqjherd, and Redeemer ; and, in a word, he is
all and in all. And f-jliould not this make you to hold him ?
Mot. 2, Consider, that thy happiness, believer, lies in the enjoy-
ment of him. What is it, do ye think, Sirs, that constitutes the
happiness of heaven through eternity ? It is Christ's presence, a
Mediator, the King of Zion, manifesting his heart-charming beauty
unto saints and angels through eternity. And what is it that
raises the poor soul to the very suburbs of glory while in the
wilderness? It is Christ manifesting himself in a sensible way to
the soul : 0 this, this is it that fills the soul with "joy unspeakable,
and full of glory !" The advantages that do attend his presence
with the soul are great and glorious. A cabinet of counsel attends
his presence : he brings light with him ; and no wonder, for he is
" the Sun of righteousness :" the vail and face of the covering is
rent when Christ comes, and darkness is turned into light, ilis
presence has a mighty influence upon the believer's work in the
wilderness ; the believer then " rides upon the high places of
Jacob ;" he runs swiftly " like the chariots of Amminadib." His
74 THE KING HELD IN THE GALLERIES.
presence inspires with courage and strength; it makes "the feeble
soul as David, and David as the angel of God ; it gives power to
the faint, and increases strength to them that have no might."
The soldier fights with courage when his captain is at hand. The
poor believer is not afraid to encounter the king of terrors himself,
when he is holding Christ in the arms of faith : Ps. xxiii. 4, "Yea,
though I walk through the valley of the shadow of death, I will
fear no evil : for thou art with me, thy rod and thy staff they
comfort me." So let this encourage you to hold him.
Mot. 3, Consider at what a dear rate this privilege was pur-
chased for thee. Before Christ could pay thy soul a visit in the
galleries, he behoved to swim a river and ocean of blood, to tread
the wine-press of his Father's wrath. Justice had rolled insuper-
able mountains in his way, and these mountains he must pass,
and make as a plain, before he could shew himself in the galleries
to thy soul. Does not this oblige you to entertain him, and give
him welcome when come ?
Mot. 4, If you quite your hold of him, and suffer him to depart,
it may cost you very dear before you get another meeting with
him. It is true, " his kindness shall never depart from thee, the
covenant of his peace shall never be removed." His gracious
presence can never be lost ; but his quickening, comforting,
strengthening, and upholding presence may be lost: and even this
may be of very dreadful consequence. As his presence is a heaven
upon earth, so sometimes a hell upon earth follows his absence.
Job, through his hiding, is made to " go mourning without the
sun ;" yea, to such a pass is he brought, through the frowns of
God's countenance, that he is made to cry, " The arrows of the
Almighty are within me, the poison whereof driuketh up my
spirit : the terrors of God do set themselves in array against me."
And see what a pass Heman is brought to under desertion, Ps,
Ixxxviii. 6, 7, " Thou hast laid me in the lowest pit, in darkness,
in the deeps. Thy wrath lieth hard upon me ; and thou hast
afflicted me with all thy waves." And again, ver. 15, "While I
suffer thy terrors I am distracted." Let all these considerations,
and many others I might name, quicken your diligence in holding
the King in the galleries.
2, I come to offer you a few advices, in order to your holding
the King in the galleries, and maintaining his presence with you.
1st, See that you keep his lodging clean, and beware of every
thing that may provoke him to witlidraw. This was the practice
of the spouse after she had obtained a meeting with Christ, Song
iii. 5, " I charge you, 0 ye daughters of Jerusalem, by the roes,
and by the hinds of the field, that ye stir not up, nor awake my
love, till he please." Particularly, there are two or three evils
that you would carefully guard against. Beware of security. If
you were paying a visit to your relation, you would think him
tired of your company, if he would fall asleep beside you. Has
Christ paid a visit to thy soul, and wilt thou fall asleep in his very
presence and company? This is very provoking to the Lord
THE KING HELD IN THE GALLERIES. 75
Jesus. Song v. 3, the spouse there entertains Christ's visit with
sloth ; " I have put off my coat, how shall I put it on ? I have
washed my feet, how shall I defile them?" But what comes of
it ? Christ withdrew, ver. 6, " I opened to my beloved, but my
beloved had withdrawn himself, and was gone: I sought him,
but I could not find him; I called him, but he gave me no answer."
Beware of turning proud of your attainments. Pride of gifts, pride
of grace, pride of attainments, is what Christ cannot away with :
he " gives grace to the humble, but he resisteth the proud, and
beholdeth them afar off." Beware of worldly-mindedness, or
suffering your hearts to go out immoderately after the things of
time ; for this is displeasing to the Lord, and intercepts the light
of his countenance : Isa. Ivii. 17, " For the iniquity of his covet-
ousness was I wroth, and smote him : I hid me and was wroth.
The friendship of this world is enmity with God." Beware of
unbelief, the root of all other evils, and particularly the root and
source of distance and estrangement between Christ and the soul ;
for "an evil heart of unbelief causes to depart from the living God."
In a word, keep a strict watch and guard against every thing that
may defile the lodging of Christ in thy soul. Under the law, God
appointed porters to keep watch at the doors of the temple, that
nothing might enter in to defile that house which was the dwelling-
place of his name. Thy soul and body is the temple wherein
Christ dwells by his holy Spirit : and therefore gniard against every
thing that may defile it, and provoke him to depart ; for " if any
man defile the temple of God, him shall God destroy; for the tem-
ple of God is holy, which temple ye are," 1 Cor. iii. 17.
2dl7/, If you would hold the King in the galleries, it is necessary
that grace be kept in a lively exercise ; for these are the spikenard
and spices that seild forth a pleasant smell in his nostrils. Let
faith be kept in exercise ; let this eye be continually on him : he
is exceedingly taken with the looks of faith : Song iv. 9, " Thou
hast ravished my heart, my sister, my spouse ; thou hast ravished
my heart vritli one of thine eyes, with one chain of thy neck."
Keep the fire of love burning upon the altar of thy heart; for
Christ loves to dwell in a warm heart : 1 John iv. 16, " He that
dwelleth in love dwelleth in God, and God in him." Maintain a
holy and evangelical tenderness and melting of heart for sin ; for
" the Lord is nigh unto them that are of a broken heart, and
saveth such as be of a contrite spirit." And let hope be kept up
in opposition to a sinking despondency. Christ does not love to '
see his friends drooping in his company: No, no ; "he takes plea-
sure in them that fear him, in those that hope in his mercy.
3fZ/y, If you would have Christ staying with you in the galleries,
you must put much work in his hand ; for Christ does not love to
stay where he gets no employment. Hast thou any strong cor-
ruption to be subdued ? Tell him of it ; for this is one part of his
work, to subdue the iniquities of his people. Hast thou no sin to
be pardoned, the guilt whereof has many times stared thee in the
face ? Tell him of it ; for '• his name is Jesus, because he saves
76 THE KING HELD IN THE GALLERIES.
his people from their sins." Hast thou no want to be suppHed ?
Tell him of it ; for there is all fulness in him, fulness of merit and
Spirit, fulness of grace and truth r he has a liberal heart, and he
devises liberal things. Hast thou no doubts or difficulties to be
resolved? Tell him your doubts ; for he is " an Interpreter among
a thousand." Employ him not only for yourselves, but for others.
Employ him for your mother-church ; intreat him to come into
your mother's house, and to the chambers of her that conceived
you ; that he would break these heavy yokes that are wreathed
about her neck at this day ; that he may build up the walls of his
Jerusalem, make her a peaceable habitation, and the praise of the
whole earth ; that he may take the foxes, the little foxes that
spoil the vines, I mean, such teachers and preachers as are troubling
the peace of the church, and obstructing the progress of the gos-
pel, with their ncAv-fangled opinions. But I must not insist.
Thirdly, A third sort of persons I proposed to speak to, were
these who are perhaps complaining, that they have been attending
in the galleries of ordinances, and particularly at a communion-
table ; yet they cannot say, dare not say, that they were privileged
to see the King's face. Alas ! may some poor soul be saying, I
thought to have got a meeting with Zion's King, but hitherto I
have missed my errand : " The Comforter that should relieve my
soul is far from me; and I, whether shall I go?" Ans. I shall
only suggest a word of encouragement and advice unto such of
the Lord's people as may be in this case.
1, A word of encouragement.
Isf, Then, do not think thy case unprecedented. Poor soul,
what thinkest thou of David, Asaph, Heman, yea, of Christ him-
self?
2cZ^?/, Although Zion's King may hide himself for a little, yet he
will not always hide, "lest the spirit should fail before him ;" Ps.
XXX. 4, 5, '' Sing unto the Lord, 0 ye saints of his, and give thanks
at the remembrance of his holiness. For his anger endureth but
a moment : in his favour is life ; weeping may endure for a night,
but joy Cometh in the morning." Is. liv. 7, 8, "for a small
moment have I forsaken thee, but with great mercies will I gather
thee. In a little wrath I hid my focc from thee for a moment ; but
with everlasting kindness will I have mercy on thee, saiththe Lord
thy Redeemer."
MJy, Perhaps the King has been in the galleries with thy soul,
when yet thou wast not aware that it was he. He was with
Jacob at Bethel, and he wist it not ; he was with tlie disciples going
to Eramaus, and yet they mistook him. Quest. How shall I know
whether the King has been in the galleries with my soul ? For
answer.
(1) Art thou mourning and sorrowing over thy apprehended
loss ? Does it grieve thee at the very heart to think, that thou
shouldst be at Jerusalem, and not see the King's face ; at the
King's table, and not have the King's company ?^ If this be real
matter of exercise to thee, thou dost not want his gracious pre-
THE KING HELD IN THE GALLERIES. 77
sence thbugli thou art not aware ; for " he is ever nigh unto them
that are of a broken heart." Christ is at Mary's hand when she
is drowned in tears for the want of his company, and saying, "They
have taken away my Lord, and I know not where they have laid
him."
(2) Hast thou got a further discovery of thine own emptiness,
poverty, and nakedness ? and is thy soul abased and laid in the
dust on this account ? This says Christ has been present ; for he
comes in a work of humiliation, as well as in a work of consolation.
Perhaps the devil is condemning, the law is condemning, conscience
is condemning thee, and thou art condemning thyself as fast as
any : be not discouraged, Christ is not far away ; Ps. cix. 31, "He
stands at the right-hand of the poor, to save him from those that
condemn his soul."
(3) Art thou justifying the Lord, and laying the blame of thy
punishment upon thyself, as David, Ps. xxii. 1, 2, 3, "My God, my
God, why hast thou forsaken me ? why art thou so far from help-
ing me, and from the words of my roaring ? 0 my God, I cry in
the day-time, but thou hearest me not ? and in the night-season,
and am not silent. But thou art holy, 0 thou that inhabitest thq
praises of Israel."
(4) Is thy hunger and thirst after Christ increased by thy appre-
hended want of his gracious presence ? This says that he has
been really present, for his blessing is upon thee : Matt. v. 6,
" Blessed are they which do hunger and thirst after righteousness."
And know for thy comfort, that " he satisfieth the longing soul,
and filleth the hungrj^ soul with good things."
(5) Art thou resolved to wait on him and keep his way, although
he hide his face and withdraw his sensible presence ? Christ has
not been altogether a stranger ; no, " he is good unto them that
wait for him, to the soul that seeketh him ; and is really nigh
unto all that call upon him in truth."
2, A word of advice, and only in so many words.
1st, Give not way to despondency ; argue against it, as David,
•Ps. xlii. 5, " Why art thou cast down, 0 my soul ? and why art
thou disquieted in me ? hope thou in God, for I shall yet praise
him for the help of his countenance."
2dl7/, See that you justify God, and beware of charging him
foolishly. See what was David's practice (and herein he was a
type of Christ himself), Ps. xxii. He is under hidings, ver. 1,
" My God, my God, why hast thou forsaken me," &c. VVhat fol-
lows ? ver. 3, " But thou art holy, O thou that inhabitest the
praises of Israel."
3<^/y, Trust in a hiding God, as Job did, " Though he slay me,
yet will I trust in him," Job xiii. 15. This the Lord calls his
people to under darkness. Is. 1. 10, " Who is among you that
feareth the Lord, that obeyeth the voice of his servant, that
walketh in darkness, and hath no light ? let him trust in the name
of the Lord, and stay upon his God."
Athl^, and lastly, Wait on him in the galleries of ordinances,
78 THE GROANS OF BELIEVERS UNDER THEIR BURDENS.
hang about the posts of his door. And when you do not find him
in pubHc, seek him in private, and in the retired galleries of secret
prayer, meditation, and conference : and go a little further, like
the spouse, above and beyond all duties and ordinances, to him-
self: " He is good unto them that wait for him, to the soul that
seeketh him. They that wait upon the Lord shall renew their
strength : they shall mount up with wings as eagles, they shall
run and not be weary, and they shall walk and not faint." The
spouse did so, and at length she found him whom her soul loved,
Song iii. 4, " It was but a little that I passed from them, but I
found him whom my soul loveth : I held him, and would not let
him go." The Lord bless his word.
THE GROANS OF BELIEVERS UNDER THEIR BURDENS.
A Sermon, pi'eached in the Tolhooth Church of Edinburgh, on a Fast-day
preceding the celebration of the Lords Supper, October 27, 1720.
Ps. xxxviii. 9, — " LorJ, all my desire is before thee : and my groaniug is not hid
from thee.
Rom. viii. 26, — " The Spirit helpeth our infirmities : and maketh intercession for U3
with groauings which cannot be uttered.
2 Cor. V. 4, — '' We that are in this tabernacle do groan, being burdened.
IN the first verse of this chapter, the apostle gives a reason why
he, and others of the saints in his day, did endure persecution
for the cause of Christ, with such an unshaken constancy and holy
magnanimity ; he tells us that they had the prospect of better
things, the solid and well-grounded hope of a happy immortality
to follow upon the dissolution of this clay-tabernacle of the body.
Ye need not wonder, would he say, though we cheerfully and
willingly undergo the sharpest trials for religion : " for we know,
that if our earthly house of this tabernacle were dissolved, we have
a building of God, an house not made with hands, eternal in the
heavens." When the poor believer can say w'ith David, " I shall
dwell in the house of the Lord for ever," he will be ready to join
issue with the same holy man, " Though I walk through the valley
of the shadow of death, I will fear no evil," Yea, so far is the
apostle from being damped or discouraged at the thoughts of death,
that he rather invites it to do its ofiice, by striking down the clay-
tabernacle, that his soul may be at liberty to ascend to these
mansions of glory, that his blessed friend and elder brother hath
prepared for him above : ver. 2, " In this we groan earnestly,
desiring to be clothed upon with our house which is from heaven."
THE GROANS OF BELIEVERS UNDER THEIR BURDENS. 79
He knew very well, that when he should be stript of his mortal
body, he should not be found naked, as it is ver. 3, but clothed
with a robe of glory and immortality. And in the verse read, he
gives a reason why he was so desirous to change his quarters ; and
it is drawn from the uneasiness and inconveniency of his present
lodging, while cooped up in this clay-tabernacle : " We that aro
in this tabernacle (says he) do groan, being burdened."
In which words we may briefly notice, 1, The believer's present
lodging or habitation ; he is in a tabernacle. 2, His melancholy
disposition; he is groaning. 3, The cause or reasons of his
groans ; being burdened.
1, I say, we have an account of the believer's present lodging
or habitation ; he is in this tabernacle. By the tabernacle here we
are to understand the body ; so called, because it is a weak, move-
able sort of habitation ; (as we may hear more fully afterwards).
The indweller of this lodging is the noble soul, which is said to be
in this tabernacle, while it is in an embodied state. So that the
meaning is, " We that are in this tabernacle," that is, we that are
living in the body.
2, We have the melancholy disposition of the poor believer while
in this lodging ; he groans. The word in the original, giva^ea, ren-
dered, to groan, we find it taken in a threefold sense in scripture.
1st, It is an expression of grief. Heb. xiii. 17, " Obey them that
have the rule over you, that they may give their account of you,
not with grief;" or, as it may be rendered, not with groans. It
is the same word that is here used. There is nothing more
ordinary, when a person is weighted and pressed in spirit, than to
give vent to the heart in sobs and groans. And thus stands the
case with the Lord's people many times, while in the tabernacle
of the body, ^dly, It is sometimes an expression of displeasure,
James v. 9, " Grudge not one against another." It is the same
word that is here rendered to groan. And so it imports, that 'the
believer is dissatisfied with, or disaffected to his present quarters ;
he does not like it, in comparison of the better habitation that he
has in view. 3dl^^ It is sometimes taken as an expression of ardent,
passionate, and earnest desire. Thus the word is taken in the 2d
verse of this chapter, " In this we groan earnestly, desiring to be
clothed upon with our house which is from heaven." I shall not
exclude any of these senses from the apostle's scope in these words.
3, In the words we have the cause or reason of the believer's
groans ; being burdened. Many a weary weight and heavy load
has the believer hanging about him, while passing through this
valley of Baca, which make him to go many times with a bowed-
down back. What these weights and burdens are, ye may hear
more fully afterwards.
The observation I offer from the words is this.
DocT. " That believers are many times burdened, even unto groan-
ing, while in the clay-tabernacle of the body," " We that are
in this tabernacle do groan, being burdened."
80 THE GROANS OF BELIEVERS UNDER THEIR BURDENS.
The method I shall observe, in handling this doctrine, is, to give
you some account
I. Of the believer's present lodging ; he is in a tabernacle.
II. Of the believer's burdens in this tabernacle.
III. Of his groans under these burdens.
IV. Conclude with some improvements of the whole.
I. The Jirst thing is to give you some account of the believer's
present lodging while in the body. And there are these two or
three things that I remark about it, which I find in the test and
contest.
1. Then, I find it is called a house in the first verse of this chap-
ter. And it is fitly so called, because of its rare and curious
structure and workmanship. Ps. cssxis. 14, 15, " I will praise
thee, for I am fearfully and wonderfully made ; marvellous are thy
works, and that my soul kuoweth right well. My substance was
not hid from thee, when I was made in secret ; and curiously
wrought in the lowest parts of the earth." The body of man is a
wonderful piece of architecture, and the skill and wisdom of the
great Creator is wonderfully discovered therein. It is set up, as
it were, by line and rule, in such esact orders, that the most curi-
ous piles and edifices in the world are but a chaos or mass of
confusion, when compared therewith. Take a clod of dust, and
compare it with the flesh of man, unless we were instructed of it
before-hand, we would not imagine it to be one and the same
matter, considering the beauty and escellency of the' one above
the other; which evidently proclaims the being, power, and wisdom
of the great Creator, who made us, and not we ourselves, and who
can sublimate matter above its first original.
2, I remark concerning the believer's present lodging,, that
however curious its structure be, yet it is but a house of earth ;
therefore called in the first verse, " an earthly house." And it is
60, especially in a threefold respect.
1st, In respect of its original ; it is made of earth. It is true, all
the elements meet in the body of man, fire, earth, water, and air ;
but earth is the predominant. And therefore, from thence he is
said to have his rise : Job. iv. 19. " He dwells in houses of clay,
and his foundation is in the dust," Whatever be the beauty,
strength, structure, or high pedigree of men; yet as to their bodies,
they claim no higher extract than the dust of the earth.
2dli/, It is a house of clay, in respect of the means that support
it ; it stands upon pillars of dust ; for the corn-, wine, and oil,
wherewith the body of man is maintained, do all spring out of
the earth. Hos. ii. 21, 22, God is said to bear the heavens,
the heavens '\o bear the earth, the earth to bear the corn, Avine,
and oil, and these to bear Jezreel. And if these props be with-
drawn, how soon will the clay-tabernacle fall to the ground, and
return to its original ?
3(7^/, It is a house of earth in respect of its end; it returns thither
THE GROANS OF BELIEVERS UNDER THEIR BURDEKS. 81
at its dissolution. Accordingly see that of God to Adam, Gen, iii.
19, " Dust thou art, and unto dust shalt thou return." Perhaps
there may be some allusion unto these three in that passionate ex-
clamation of the Prophet Jeremiah to the rebellious Jews, Jer.
xxii. 29, " 0 earth, earth, earth, hear the word of the Lord ! " They
were earth in their original, they were earth as to their support,
and they would return unto earth in the end.
3, I remark concerning the believer's present lodging, that it is
but at best a tabernacle. So it is called, ver. 1, " If our earthly
house of this tabernacle were dissolved ; " and again here, " We
that are in this tabernacle do groan, being burdened." Now, a
tabernacle or a tent is a movable or portable kind of habitation,
and is peculiar especially to two sorts of men. 1, Unto travellers
or wayfaring men. 2, To soldiers or warfaring men.
1st, [ say, Tabernacles or tents, they are peculiar to strangers
or wayfaring men. Strangers, especially in the eastern countries,
they used to carry these portable houses about with them, because
of the inconveniencies which they were exposed to. Hence, Heb.
xi. 9, it is said of Abraham, that, '' by faith he sojourned in the land
of promise, as in a strange country, dwelling in tabernacles with
Isaac and Jacob, the heirs with him of the same promise." They
dwelt in tabernacles, because they had no present inheritance ;
they were but strangers and passengers in the country. To this
the apostle probably alludes here. And so this intimates to us,
that the saints of God, while in the body, they are pilgrims and
strangers, not as yet arrived at their own country : " I am a stran-
ger in the earth," says the psalmist, Ps. cxix, 19 ; and it is said
of the scripture-worthies, Heb. xi. 13, that they " confessed that
they were strangers and pilgrims on the earth ; they desired a
better country, that is, an heavenly." 0 believer, thou art not a
residenter, but only a passenger through this valley of Baca ;
and therefore study a disposition of soul suitable to thy pre-
sent condition.
2dl^, Tabernacles, as they were used by strangers and wayfar-
ing men, so by soldiers and warfaving men, Avho are obliged fre-
quently to flit their camps from one place to another. Believers,
while they are in the tabernacle of the body, must act the part of
soldiers, fight their way to the promised land, through the very,
armies of hell. " We wrestle not (says the apostle) against flesh
and blood, but against principalities, against powers, against the
rulers of the darkness of this world, against spiritual wickedness
in high places," Eph. vi. 12. And therefore, as the apostle ex-
horts, it concerns us to " put on the whole armour of God, the
shield of ftiith, the helmet of salvation, the breastplate of right-
eousness, the girdle of truth ;" and to be frequently accustoming
ourselves to a holy dexterity in wielding and managing " the
sword of the Spirit, which is the word of God," that so we may
be able to make a courageous stand in the day of battle, and at
last come off the field in a victorious manner, when Christ, the
Captain of salvation, shall sound the retreat at death. Thus the
VOL. I. F
82 THE GROANS OF BELIEVERS UNDER THEIR BURDENS,
believer's lodging in a tabernacle, shows him to be both a traveller
and a soldier.
4. Another thing that I remark concerning the believer's lodg-
ing, is, that it is bu* a tottering and crazy house, that is shortly
to be taken down ; for, says the apostle, ver. 1, " The earthly
house of this tabernacle is to be dissolved." " What man is he
(says the Psalmist) that liveth, and shall not see death? shall he
deliver his soul from the hand of the grave ?" Ps. Ixxxix. 48. This
king of terrors has erected his trophies of victory over all that
ever sprung of Adam. The greatest C^sars and Alexanders who
made the world to tremble with their sword, were all forced at
last to yield themselves captives unto this grim messenger of the
Lord of hosts. There is no discharge of this warfare ; the taber-
nacle of the body must dissolve. However, it may be ground of
encouragement to the believer, that death is not a destruction or
annihilation: no, as the apostle tells, it is only a dissolving, or
taking down of the tent or tabernacle ; for God designs to set up
this tabernacle again at the resurrection, more glorious than ever.
It was the faith of this that comforted and encouraged Job under
his affliction. Job xix. 25, 26, " I knoAV that my Redeemer Hveth,
and that he shall stand at the latter day upon the earth. And
though after my skin worms destroy this body, and though my
reins be consumed within me (says he), yet in my flesh shall I see
God." So much for the first thing in the method.
IL The second thing proposed was, to speaJc a little of the heh'evers
burdens lohile in this tahernade. This earthly house, it lies under
many servitudes, and the believer (as one says) pays a dear mail
or rent for his quarters. For,
1, The clay-tabernacle itself is many times a very heavy burden
to him. The crazy cottage of the body is liable to innumerable
pains and distempers, which makes it He like a dead weight upon
the soul, whereby its vivacity and activity is exceedingly marred.
When the poor soul would mount up, as upon eagle's wings, the
body will not bear part with it. So that the believer feels the
truth of Christ's apology verified in his sad experience, " The
spirit is willing, but the flesh is weak."
2, Not only is he burdened with a burden of clay, but also with
a burden of sin ; I mean indwelling corruption, the secret atheism,
enmity, unbelief, ignorance, pride, hypocrisy, and other abomina-
tions of his heart." 0 but this be a heavy burden, which many
times is like to dispirit the poor believer, and press him through
the very ground. David, though a man according to God's own
heart, yet cries out under this burden, " Who can understand hia
errors? cleanse thou me from secret faults," Ps. xix. 12. And the
apostle Paul never complained so much of any burden as of this,
Rom. vii. 24, " 0 wretched man that I am, who shall dehver me
from the body of this death !" To be rid of this burden, the poor
believer many times would be content that this clay-tabernacle
were broken into shivers.
THE GROANS OF BELIEVERS UNDER THEIR. BURDENS. 83
3, He is burdened many times with a sense of much actual guilt,
which he has contracted through the untenderness of his way and
walk. Conscience, that deputy of the Lord of Hosts (being sup-
ported by the authority of the law), frequently brings in a heavy
indictment against the poor soul, and tells it, Thus and thus thou
hast sinned, and trampled upon the authority of God the great
Lawgiver. In this case the believer cannot but take with the
charge, and own, with David, " Mine iniquities are gone over
mine head : as an heavy burden they are too heavy for me," Ps.
xxxviii. 4 ; and Ps. xl. 12, " Innumerable evils have compassed
me about, mine iniquities have taken hold upon me, so that I am
not able to look up : they are more than the hairs of mine head,
therefore my heart faileth me."
4, He is sometimes sadly burdened with the temptations of
Satan. The devil, that cunning archer, he shoots at him, and
sore wounds and gi-ieves him. Sometimes whole showers of fiery
darts dipt in hell are made to fly about his ears. God, for holy
and wise ends, suffers the believer to be winnowed, sifted, and
buffeted by this enemy. And 0 but the believer be sore burdened
in this case ! Sometimes he is ready to conclude, Avith David,
One day or other I shall fall by this roaring lion, that goes about
seeking to devour me ; sometimes he is brought to his wits end,
saying, with Jehoshaphat in great extremity, when surrounded
by enemies, " I know not what to do, but mine eyes are towards
thee." But let not the believer think strange of this, seeing
Christ himself was not exempted from the molestations of this
enemy.
5, Sometimes the believer is burdened with the burden of ill
company. The society of the wicked, which perhaps is unavoid-
able, is a great incumbrance to him, and tends mightily to mar
and hinder him in his work and warfare. Hence David utters
that mournful and melancholy complaint, Ps. cxx. 5, 6, " Wo is me,
that I sojourn in Mesech, that I dwell in the tents of Kedar," &c.
The believer is of Jacob's disposition, with reference to the wicked,
Gen. xlix. 6, " 0 my soul, come not thou unto their secret ; unto
their assembly, mine honour, be not thou united." And truly,
Sirs, if the company and society of the wicked be not your bur-
den, it is a sign ye are of their society.
6, Sometimes the believer is sadly burdened, not only with his
own sins, but with the abounding sins and abominations of the
day and place wherein he lives. " I beheld the transgressors
(says David), and was grieved. Rivers of waters run down mine
eyes: because they keep not thy law," Ps. cxix. 136, 158. 0
what a heart-breaking thing is it to the poor soul, to see sinners
dashing themselves to pieces upon the thick bosses of God's
buckler, and, as it were, upon the Rock of salvation, running
headlong to their own everlasting ruin, without ever reflecting
upon their ways ! His very bowels yearn with pity towards them,
who will not pity themselves. Upon this account believers are
frequently designed the " mourners in Zion : they sigh and cry
84 THE GROANS OF BELIEVERS UNDER THEIR BURDENS.
for all the abominations that be done in the midst of Jerusalem."
Ezek. ix. 4.
7, The believer is many times, while in this tabernacle, bur-
dened with the public concerns of Christ, He is a person of a
very grateful and public spirit. Christ took a list of liim while he
was in a low state ; and therefore he cannot but be concerned for
the concerns of his kingdom and glory, especially when he sees
them suffering in the world. When he beholds the boar out of
the wood, or the wild beast of the forest, open and avowed ene-
mies, wasting and devouring the church of God ; when he sees
the foxes spoiling the tender vines, and the watchmen wounding,
smiting, or taking away the vail of the spouse of Christ, Song v.
7 ; Avlien he sees the privileges of the church of Christ invaded,
her doctrine and worship corrupted, her ordinary meals retrenched
by the stewards of the house : these things, I say, are sinking and
oppressing to his spirit : he then hangs his harp upon the willows,
when he remembers Zion. In this case he is " sorrowful for the
solemn assembly, and the reproach of it is his burden," Zeph. iii. 18.
8, The poor believer has many times the burden of great crosses
and afflictions lying upon him, and these both of a bodily and
spiritual nature, and deep many times calleth unto deep ; the
deep of external trouble calls to the deep of inward distress ; and
these, like two seas meeting together, do break upon him with such
violence, that the waters are like to come in unto his very soul.
Sometimes, I say, he has a burden of outward troubles upon him ;
perhaps a burden of sickness and p:iin upon his body, whereby the
crazy tabernacle of clay is sore shattered, " There is no soundness
in my flesh (says David), because of my sin," Ps. xxxviii. 3. Some-
times he is burdened with poverty, and want of the external ne-
cessaries of life ; which needs be no strange thing, considering
that the Son of God, the heir of all things, became poor ; and so
poor, that, as he himself declares, " The foxes have holes, and the
birds of the air have nests ; but the Son of man hath not where to
lay his head." Sometimes he is burdened with infamy and re-
proach, malice and envy striking at his reputation, and wounding
his name. " False witnesses (says David) rose up against me ;
they laid to my charge things that I knew not," Ps. xxxv. 11.
Sometimes he is burdened in his relations, as by their miscarriages.
It was a grief of heart to Rebekah when Esau married the daughter
of Beeri the llittite. Gen. xxvi. 34, 35. And no doubt David had
many a sad heart for the miscarriages of his children, particularly
of Amnon and Absalom. Sometimes he is burdened with the
death of near relations. It is breaking to him when the Lord
takes away the desire of his eyes with a stroke. I might here
tell you also of many trials and distresses of a more spiritual na-
ture, that the believer is exercised with, besides these already
named. Sometimes he has the burden of much weighty work
lying on his hand, and his heart is hke to faint at the prospect of
it, through the sense of his own utter inability to manage it, either
to God's glory, or liis own comfort, or the edification of others ;
niE GROANS OF BELIEVERS UNDER THEIR BURDENS. 85
sucli as, the work of his station, relation, and generation, and the
great work of his salvation. This lies heavy upon him, till the
Lord say to him, as he said to Paul in another case, " My grace
is sufficient for thee." Sometimes the believer in this tabernacle
is under the burden of much darkness. Sometimes he is in dark-
ness as to his state ; he walks in darkness, and has no light, inso-
much that he is ready to raze the foundation, and to cry, " I am
cast out of thy sight : the Lord hath forsaken me, and my Lord
hath forgotten me," Is. xlix. 14. Sometimes he is in darkness as
to his duty, whether he should do or forbear ; many a perplexing
thought rolls in his breast, till the Lord, by his word and Spirit,
Bay to him, " This is the way, walk ye in it," Is. xxx. 21. Some-
times he is burdened with distance from his God, who seems to
have withdrawn from him behind the mountains ; and in this case
he cries, with the church, " For these things I weep, mine eye,
mine eye, runneth down with water, because the Comforter that
should relieve my soul, is far from me," Lam. i. 16. And some-
times it is a burden to him to think, that he is at such a distance
from his own country and inheritance ; and in this case he longs
to be over Jordan, at the promised land, saying, " I desire to be
dissolved, and to be with Christ; which is best of all," Phil. i. 23.
Sometimes again he is under the burden of fear, particularly the
fear of death. Heb. ii. 15, we read of some who are held in bond-
age all tlieir life through fear of death; and yet, glory to God,
such have had a safe landing at last.
Thus I have told you of some of those things wherewith the
believer is burdened, while in the tabernacle of this body.
III. The fJnrd thing in the method was, to speah of the believer s
gy-oaning under his burden : for (says the apostle) We that are in this
tabernacle do groan, being burdeyied. Upon this head I shall only
suggest two or three consideratious.
1, Consider, that the working of the believer's heart, under the
pressures of these burdens, vents itself variously. Sometimes he
is said to be in heaviness, 1 Pet. i. 6, " If need be, ye are in hea-
viness through manifold temptations." Sometimes he is said to
sigh under his burdens, and to sigh to the breaking of his loins :
he is said to fetch his sighs from the bottom of his heart : " My
sighing cometh before I eat," says Job. Sometimes his burdens
make him to cry. Sometimes he cries to his God, Ps. cxxx. 1,
" Out of the depths have I cried unto thee, 0 Lord." Sometimes
he cries to bystanders and onlookers, as Job did to his friends,
" Have pity upon me, 0 ye, my friends, for the hand of God hath
touched me," Job xix. 21 ; or with the church. Lam. i. 12, "Is it
nothing to you, all ye that pass by ? behold and see, if there be
any sorrow like unto my sorrow, wherewith the Lord hath afflicted
me, in the day of his fierce anger." Sometimes he is said to roar
under his burden : " My roarings (says Job), are poured out like
the water." " I liave roared all the day long (says David), by
reason of the disquietness of my heart." Sometimes he is at
86 THE GROANS OF BELIEVERS UNDER THEIR BURDENS.
the very point of fainting under his burden : " I had fainted, un-
less I had beheved to see the goodness of the Lord in the land of
the living." Sometimes his spirits are quite overset and over-
whelmed, Ps. Ixi. 2, " From the end of the earth Avill I cry imto
thee, when my lieart is overwhelmed : lead me to the rock that
is higher than I." Sometimes, again, he is as it were distracted,
distracted and put out of his wits, through the weight of his bur-
dens, especially wlien under the weight of divine terrors. Thus
it was with holy Heman, Ps. Ixxxviii. 15, "While I suffer thy
terrors, I am distracted," Yea, sometimes the matter is carried
BO far, that it goes to the drinking up of the very spirits, and a
drying and withering of the bones ; as ye see in the case of Job,
" The arrows of the Almighty are within me, the poison whereof
drinketh up my spirit." 0 the heavy tossings of the believer's
heart under his burdens.! the apostle here expresses it by a
groaning : " We that are in this tabernacle do groan, being bur-
dened.''
2, For clearing this, ye would know, that there are three sorts
of groans that we read of in scripture, \st, Of groans of nature;
2dhj, Of groans of reason ; Sc//^/, Of groans of grace.
1st, I say, we read of groans of nature, Rom. viii. 22, " We
know (says the apostle), that the whole creation groaneth, and
travaileth in pain together until now." Man, by his sin, brought
a curse upon the good creatures of God, " Cursed is the ground
for thy sake," Gen. iii. 17. And the very earth upon Avhich we
tread groans, . like a Avoman in travail, under the weight of that
curse and vanity, that it is subjected unto through the sin of man ;
and it longs, as it were, to be delivered from the bondage of cor-
ruption, and to share of the glorious liberty of the sons of God, at
the day of their manifestation.
"idly, We read of groans of reason, or of the reasonable crea-
tures under their affliction. Thus Ave arc told, that the children
of Israel groaned under the weight of their affliction in Egypt, by
reason of the lieaA^y tasks that were imposed open them, Exod.
vi. 5, " I have heard (says tlie Lord), the groaning of the children
of Israel, Avhom the Egyptians keep in bondage."
^dly, We read of gToans of grace, or of spiritual groans, Rom.
viii. 26, " The Spirit helpeth our infirmities : and maketh inter-
cession for us witli groanings which cannot be uttered." And of
this kind, we conceive, are these groans which the apostle speaks
of in our text ; they are not natural, neither are they merely ra-
tional groans, though even these are not to be excluded, but they
are gracious and supernatural, being the fruit of some saving work
of the Spirit of God upon the soul. And therefore,
_ 3, A third remark I oifur is this, that these groans of the gra-
cious soul here spoken of, seem to imply, as Avas hinted at in the
explication of the Avords, (1), A great cleiil of grief and sorrow of
spirit on the account of sin, and the sad and melancholy effects of
it on the believer, Avhile hi this embodied state. (2), It implies a
displeasure or dissatisfaction in the believer, with his present
THE GROANS OF BELIEVERS UNDER THEIR BURDENS. 87
burdened estate ; lie cannot find rest for the sole of his foot here-
away ; he finds that this is not his resting place. And (3), It im-
plies a breathing and panting of sonl after a better state, even the
immediate enjoyment of God in glory, ver. 1, he groans with an
" earnest desire to be clothed npon with his house which is from
heaven."
IV. But I proceed to the fourth thing in the method, which
was the application of the doctrine. And the first use shall be of
information.
1, Hence we may see the vast difference between heaven and
earth. 0 what vast odds is there between the present and future
state of the believer, between his present earthly lodging and his
heavenly mansion ! This world is but at best a weary land : but
there is no wearying in heaven : no, " They shall serve him day and
night in his holy temple." This world is a land of darkness,
where thou goest many a time " mourning without the sun," but
when once thou comest to thine own coimtry, " the Lord shall be
thine everlasting light, and thy God thy glory." This world is a
land of distance, but in heaven thou shalt be at home : when
absent from the body, thou shalt be present v ith the Lord. This
world is a " den of lions," and a " mountain of leopards ;" but
there is no lion or leopard there : " they shall not hurt nor destroy
in all God's holy mountain" above. This world is a land of
thorns ; many pricking briars of affliction grow hereaway, but no
pricking briar or grieving thorn is to be found in all that country
above. This world is a polluted land, it is defiled with sin ; but
there can in no wise enter into the land of glory any thing that
defileth, or worketh abomination, or maketh a lie. In a word,
there is nothing but matter of groaning for the most part here ;
but all ground of groaning ceaseth for ever there.
2, See hence a consideration that may contribute to stay or
allay our griefs, sobs, and groans, for the death of godly relations ;
for while in this tabernacle they groan, being burdened ; but now
their groans are turned into songs, and tlieir mourning into Halle-
lujahs ; for the ransomed of the Lord, when they return, or come
to Zion, at death or the resurrection, it is " with songs, and ever-
lasting joy upon their heads : they obtain joy and gladness, and
sorrow and sighing flee away," Is. xxxv. 10. And therefore, let
us " not sorrow as them that have no hope." If our godly friends
that ai'e departed, could entertain converse with us, they would
be ready to say to us, as Christ said to the daughters of Jerusalem,
0 " weep not for us, but weep for yourselves;" for we would not
exchange conditions with you for ten thousand worlds : ye are yet
groaning in your clay tabernacle, oppressed with your many bur-
dens ; but as for us, the day of our complete redemption is come,
our heads are lifted up above all our burdens, under which, once
in a day, we groaned while we were Avith you.
8, See hence, that they are not aye the happiest folk that have
the merriest life of it in the world. Indeed, if we look only to
88 THE GROAXS OF BELIEVERS UNDER THEIR BURDENS
things present, the wicked would seem to have the best of it ; for,
instead of groaning, " they take the timbrel and harp, and rejoice
at the sound of tlie organ : they spend their days in wealth " and
ease, Job xxi. 12, 13, But, 0 ISirs, remember that it is the even-
ing that crowns the day. " The triumpliing of tlie wicked is
short, and the joy of the hyiDocrite but for a moment ;" whereas
the groanings of the righteous are but short, and their jubilee and
triumph shall be everlasting. " Mark the perfect man (says
David), and behold the upright, for the end of that man is peace.
But the transgressors shall be destroyed together, the end of the
wicked sliall be cut off," Ps. xxxvii. 37. I will read you a word
that will show the vast difterence between the godly and the
wicked, and discover the strange alteration of the scene betwixt
them in the life to come. Is. Ixv. 13, 14, " Thus saith the Lord
God, Behold my servants shall eat, but ye shall be hungry : be-
hold my servants shall drink, but ye shall be thirsty : behold my
servants shall rejoice, but ye shall be ashamed : behold my ser-
vants shall sing for joy of heart, but ye shall cry for sorrow of
heart, and shall howl for vexation of spirit."
4, See hence, that death needs not be a terror to the believer.
Why? Because, by taking down this tabernacle, it takes off all
his burdens, and puts a final period to all his groans. Death, to
a believer, is like the fiery chariot to Elijah : it makes him drop
the mantle of his body, with all its filthiness, but it transports his
soul, his better part, into the mansions of glory, " the house not
made Avith hands, eternal in the heavens."
The secoiul use of the doctrine may be of reproof unto two sorts
of persons.
1, It reproves those who are at home while in this tabcrnable.
Their great concern is about this clay-tabernacle, how to gratify
it, how to beautify and adorn it ; their language is, " Who will
shew us any good ? What shall we eat ? what shall we drink '?
wherewithal shall we be clothed? " But they have no thought or
concern about the immortal soul which inhabits the tabernacle,
which must be happy or misei-able for ever. 0 Sirs ! remember,
that Mdiatever care ye take about this clay-tabernacle, it will drop
down to dust ere long, and the noisome grave will be its habitation,
where worms and corruption will prey upon the fairest face and
purest complexion. Where Avill be your beauty, strengtli, or fine
attire, when the curtains of the grave are drawn about you ?
2, This doctrine serves to reprove those who add to the burdens
and groans of the Lord's people, as if they were not burdened
enough already. Remember that it is a dreadful thing to vex or
occasion the grief of those whom the Lord has wounded: they
that do so, they counteract the commission of Christfrom the Father,
who was " sent to comfort them that mourn in Zion, to give them
the oil of joy for mourning, the garment of praise for the spirit of
lieaviness." But, on the contrary, they study to give a heavy
spirit, and to strip and rob them of their garments of praise.
Remember that Christ is verv tender of his burdened saints ; and
THE GROANS OF BELIEVERS UNDER THEIR BURDENS. 89
if any offer to lay a load above their burden, by grieving or offend-
ing them, the Lord Jesus will not pass it without a severe resent-
ment ; and " it were better for such that a millstone were hanged
about their neck, and that they were drowned in the depth of the
sea."
A third use shall be of lamentation and humiliation. Let us
lament, that the Lord's saints and people should have so much
matter of groaning at this day and time wherein we live. And
here I wuU tell you of several things that are a burden unto the
spirits of the Lord's people, and help on their groaning, and make
them sad hearts.
1, The abounding profanity and immortality of all sorts that are
to be found among us. 0 how rampant is atheism and profanity ;
and impiety, like an impetuous torrent, carrying all before it ! It
is become fashionable among some to be impious and profane.
Religion, which is the ornament of a nation, is faced down by bold
and i^etulant wits : It is reckoned, by some, a genteel accomplish-
ment to break a jest upon the Bible, and to play upon things
religious and sacred. O what cursing and swearing ! 0 what
lying and cheating ! what abominable drunkenness, murders, and
uncleanness ! what perjury and blasphemy is the land defiled
with ! We may apply that word, Hos. iv. 3, " For these
things the land nionrns." The land groans at this day imder
these and the like abominations. And therefore, no wonder that
the hearts of those that regard the glory of God do groan under
them also, and cry with the prophet, Jer. ix. 1, 2, " 0 that my
head were waters, and mine eyes a fountain of tears that I might
Aveep day and night for the slain of the daughter of my people.
O, that I had in the wilderness a lodging-place of waj^faring men,
that I might leave my people, and go from them : for they be all
adulterers, an assembly of treacherous men."
2, The universal barrenness that is to be found among us at this
day, is matter of groaning unto the Lord's people. God has been
at great pains with us both by ordinances and providences : he
has planted us in a fruitful soil ; he has given us a standing under
the means of grace ; he has given us " line upon line, precept upon
precept : " and yet, alas ! may not the Lord say of us, as he said
of his vineyard, Isa. v. 2, " I looked that it should bring forth
grapes, and it brought forth wild grapes." And as for the fruit of
providences, alas ! where is it ? Mercies are lost on us ; for when
God feeds us to the full, when he gives peace and plenty, then,
Jeshurun like, we wax fat, and kick against him, Deut. xxxii. 15.
And as mercies, so rods and afflictions are lost upon us likewise :
God has " stricken us, but we have not grieved ; " he has '• con-
sumed us, but we have refused to receive correction," Jer, v. o.
3, The lamentable divisions that are in our Reuben, occasion
great thoughts of heart, and heaviness to the Lord's people at this
day. Court and country, church and state, are divided : ministers
divided from their people, and people from their ministers ;
and both ministers and people are divided among themselves; and
90 THE GROANS OF BELIEVERS UNDER THEIR BURDENS.
every party and faction turning over the blame upon the other :
than which there cannot bo a greater evidence of God's anger, or
of approaching ruin and desoLation ; for "a city or kingdom divided
against itself cannot stand," Matth. xii. 25.
4, The innumerable deiections and backslidings of our day are
a great burden to the Lord's people, and make their hearts to
groan within them. The charge which the Lord advanceth against
the church of Ephesus, may too justly be laid to our door, that we
are fallen from our first love. There is but little love to God or his
people, little zeal for his way and work, to be found among us ;
the power of godlmess, and Hfe of religion, is dwindled away into
an empty form with the most part.
_ 1 might here take occasion to tell you of many public defec-
tions and backslidings that we stand guilty of before the Lord ;
particularly, of the breach of our solemn national engagements.
It was once the glory of our land to be married unto the Lord, by
solemn covenant, in a national capacity; but, to our eternal infamy
and reproach, _ it has been both broken and burnt by public
authority in this very city. Perhaps indeed some may ridicule
me for making mention of the breach of our solemn engagements;
but I must blow the trumpet as God's herald, " whether ye will
hear or forbear." And ye who ridicule these things now, will
perhaps laugh at leisure, if God shall send a bloody sword or
raging pestilence, to avenge the quarrel of his covenant.
But some may say, Ye talk of breach of solemn national engage-
ments ; but wherein does the truth of such a charge appear?
For answer, I shall instance in a few particulars. It is fit that
we not only know, wherein our fathers have broken this covenant;
but wherein ourselves, this present generation, stands guilty.
1, Then, in our national covenant we swear, that we will en-
deavour to be humbled for our own sins, and for the sins of the
kingdom. But, alas ! public days of fasting and humiliation for
the sins of the land are but rare, and thin sown at this day.
Where are the mourners of our Zion ? How few are they whose
hearts are bleeding for the abounding wickedness of the day? If
God shall give a commission to the men with the slaughter weapons
to go through Scotland, and slay utterly old and young, only come
not near any that sigh and cry ; 0 what a depopulate country
would it be ! how few inha.bitants would be left in the land !
2, In that covenant we are bound to go before one another in
the example of a real reformation. But, alas! who makes con-
science of this part of the oath of God? How little personal
reformation is there ? how little care to have the heart purified
from lusts and uncleanness ? so that the Lord may well say unto
us, as he said to Jerusalem, " 0 Jerusalem, wash thine heart from
wickedness: how long shall vain thoughts lodge within thee?"
Ho^y little reformation of life? what a scandalous latitude do many
professors of religion take to themselves, cursing, swearing, lying,
drinking, cheating, and over-reaching others in their dealings,
whereby the way of religion comes to be evil spoken of?
THE GROANS OF BELIEVERS UNDER THEIR BURDENS. 91
3, By the covenant we engage, not only to reform ourselves,
but our families. But, alas ! how little of this is to be found ?
How little care is taken by many parents and masters, to have
their children and servants, after the example of Abraham, in-
structed in the good ways of the Lord ? Every head of a family
should be a priest in his family, for maintaining the worship of
God in it : but, alas ! how many are there who either scruff over
the duty in a superficial manner, or else live in the total neglect
of it ? Go through many noblemen and gentlemen's families in the
kingdom, and ye shall find as little of the worship of God in them,
as if they where Turks and Pagans, and perhaps less. Yea,
atheism is become so rife among people of higher rank, that, with
some, he is not reckoned a man of any spirit, that will bow a knee
to God in his family.
4, In our national covenant we swear to endeavour to preserve
the reformation of England and Ireland from the remains of Boman
hierarchy, and ceremonies of man's invention in the worship of
God. But how is this article performed, when, by solemn treaty,
the I'epresentatives of the nation, in a parliamentary capacity,
have consented, that Episcopacy should continue as the form of
worship and government in our neighbour nation? Again, by the
covenant we swear to endeavour the extirpation of Popery : and
yet how many masses are kept openly in the land, particularly in
the northern parts of the kingdom? how many trafficking priests
and Jesuits are swarming among us ? and how many professed
Protestants are there, who have of late shown their good will to
sacrifice a Protestant interest unto the will of a Popish Pretender?
Again, in our national covenant, we abjure Prelacy and tyranny
in cur church-government : but though Prelatic tyranny be not
established, yet there is too much of a Prelatic spirit venting itself
among us at this day, while many are laying claim to a negative
voice in radical judicatories, over those whose offices give them
equal interest in the government of the church with themselves.
And there is but too much tyranny exercised over the Lord's
people by many judicatories of the church, while men are thrust
in upon them, to take the charge of their souls, contrary to their
own free choice and election. Christ's little ones are but too little
regarded, if the world's great ones be gratified. On which account
many of the Lord's people are crying at this day with the church,'
Song V. 7, " The watchmen that went about the city, found me,
they smote me, they took away my vail from me." Again, in our
covenant, we abjure superstition in worship : and yet, to the
scandal of our holy religion, it is not only tolerated by public
authority, but greedily gone after by many in our land. Heresy
and error are abjured by the covenant, every doctrine inconsistent
with the word of God, and our Confession of Faith; and" yet all
sorts of errors are tolerated, except rank Popery, and blasphemy
against the Trinity. It is true, the standard of our doctrine
(blessed be God) remains pure ; but it is to be lamented, there is
not so much zeal discovered in curbing error, as our covenant-
92 THE GROANS OF BELIEVERS UNDER THEIR BURDENS.
VOWS do engage us to. Again, in our covenant, we abjure
malignants, that is to say, enemies to a covenanted work ot
reformation, as being no members of our clnirch, and consequently
as liaving no right to the privileges thereof; and yet malignant
lords and lairds are the men who are generally gratified in the
affair of planting churclies, in opposition unto them that fear God,
and who, on all occasions, discover their love and regard for a
covenanted work of reformation. Again, in the covenant, we
swear against a detestable neutrality and indifferency in the cause
of God and religion ; and yet how many Gallios are there among
us, who are indifferent whether the interest of Christ sink or swim?
Ancl does it not discover too much of a lamentable lukewarmness
and indifferency of spirit about the way and work of God, wdien
we are beginning to abridge the ordinary number of our sermons
at our solemn gospel-festivals, and to diminish the solemnity
thereof, which has been so remarkably owned of God ? "What
else is this, but a snuffing at his ordinances, and saying practically,
" What a weariness is it? Mai. i. 13. Sirs, whatever some may
think of the matter, yet I know that the hearts of many of the
Lord's people are sorrowful, even unto groaning, for the solemn
assembly. I shall not say, that what is now transacted of late,
with relation to this matter, is a breach of our national covenant ;
but I say, it seems to be a sad evidence of the lukewarmness of
cur spirits about the way and work of God. And I find, that a
" changing of the ordinances, and a breaking of the everlasting
covenant," go together in scripture, Isa. xxiv. 5.
I might have told you of many other things that break and
burden the spirits of the Lord's people at this day ; particularly,
of the removing of the righteous by death; which, as it is a great
and heavy judgment in itself, so it is an ordinary forerunner of
some heavy calamity approaching: Isa. Ivii. 1, " Merciful men are
taken away, none considering that the righteous is taken away
from the evil to come." And I suppose there may be many
hearing me, whose hearts are inwardly groaning to this day, for
the removal of that eminent light (Mr James AVebster), which
shined with such a refreshing lustre from this pulpit among you
BO many years. It bodes ill to our Zion, when such watchmeu
are called of from her walls, as, on all occasions, were ready to
blow the trumpet upon the approach of any danger from earth or
bell. But I pass this use, and go on to
A fowth use of the doctrine, which shall be in a word to two
Borts of persons.
First, A word to you who are not burdened in this tabernacle.
Ye never knew what it was to groan, either for your own sins, or
for the sins of the land wherein you live, or the tokens of God's
anger, which are to be found among us ; these are things of no
account Avith them, they can go very lightly and easily under
them. All I shall say to you, shall be compi-ised in these two or
three words.
1, It seems the adamant and nether-millstone ye caii-y in your
THE GROANS OF BELIEVERS UNDER THEIR BURDENS. 93
breast, was never to this day broken by the power of regenerating
grace. And therefore, I may say to you, as Peter said to Simon
Magus, " Ye are yet in the gall of bitterness and in the bond of
inic|mty," Acts viii. 23. Ye are under the slavery of Satan, and
the curse of the law, and wrath of God ; and these are heavy
burdens, whether ye feel them or not.
2, Know it for a certainty, that, except mercy and repentance
interpose, your groaning time is coming. However ye make light
of sin now, and of things serious and sacred; yet ye will find them
to be sad and weighty things when death is. sitting down upon
your eye-lids, when your eye-strings are breaking, and your souls
taking their flight into another world. 0 "what will ye do in the
day of visitation ? to whom will ye flee for help ? and where will
ye leave your glory?" Isa, x. 3. When ye are standing trembling
panels before the awful bar of the great Jehovah, Avill ye make
light of sin then? Or will ye make light of it, when, with Dives,
ye are weltering among the flames of hell? 0 "consider this, ye
that forget God, lest lie tear you in pieces, and there be none to
deliver. Be afliicted, and mourn, and weep : let your laughter
be turned to mourning, and your joy to heaviness." Whether do
ye think it is better to groan a while in this tabernacle under the
burden of sin, or to groan for ever under the weight of God's
vengeance, while an endless eternity endures ?
Secondly/, A second sort I would speak a word unto, are poor,
broken, and burdened believers, who are groaning under the
weight of these burdens I mentioned. I only ofier two or three
things for your encouragement, with which I shall close ; for we are
to comfort them that mourn in Zion.
1, Know for thy comfort, poor believer, that thy tender-hearted
Father is privy to all thy secreb groans ; though the world know
nothing about theln, he hears them. " Lord (says David), all my
desire is before thee : and my groaning is not hid from thee," Ps.
xxxviii. 9. As he puts thy tears in his bottle, so he marks down
thy groans in the book of his rememberance.
2, As the Lord hears thy groans, so he groans with thee under
all thy burdens : for "he is touched with the feeling of our infir-
mites ; and in all our afflictions he is afflicted." He has the bowels
of a father unto his children : Ps. ciii. 13, "As a father pitieth his
children : so the Lord pitieth them that fear him." Yea, his heart
is so tender toward thee, that it is compared to the tender affec-
tion of a mother to her sucking child. And therefore,
3, Know for thy encouragement, that thou art not alone under
thy burdens. No : " The eternal God is thy refuge, and under-
neath are the everlasting arms." He bears thee and thy burdens
both : and therefore though thou may " pass through the fire and
water ; yet the fire shall not burn thee, the waters of adversity
shall not overwhelm thee."
4, Know for thy comfort, that whatever be thy burden, and
however heavy thy groanings are, there is abundant consolation
provided for thee in God's covenant. And here I might go
94 THE GROANS OF BELIEVERS UNDER THEIR BURDENS.
through the several burdens of the Lord's people, and offer a word
of encouragement to you under each. I shall only touch them
passingly.
1st, Art thou burdened %vith the body of clay ? Perhaps thy
clay-cottage is always like to drop down every day; and this fills
thee with heaviness. Well, believer, know for thy comfort, that,
"if the earthly house of this tabernacle were dissolved, thou hast
a building of God, an house not made Avith hands, eternal in the
heavens. There are mansions of glory prepared for thee there,
where thou " shalt be for ever with the Lord."
2dl//, Art thou burdened with a burden of sin, crying, "0 wretched
man that I am, who shall deliver me from the body of this death?"
Well, here is comfort, believer, thy " old man is crucified with
Christ, that the body of sin might be destroyed." Ere long he will
present thee to his Father, " without spot or wrinkle, or any such
thing."
Sdli/, Art thou burdened with the sense of much actual guilt ?
Art thou crying, with David, " Mine iniquities are gone over mine
head : as an heavy burden they are too heavy for me ?" Well, but
consider, believer, "God is faithful to forgive thee :" for he has said,
" I will be merciful to their unrighteousness, and their sins and
their iniquities will I remember no more."
4thli/, Art thou burdened with the temptations and fiery darts
of Satan? Well, but consider, believer, Christ thy glorious head,
the true seed of the tcoman, he has bruised the head of the old serpent ;
" through death he has destroyed him that had the power of death,
that is the devil." And as he overcame him in his own person,
so he will make thee to overcome him in thy person ere long :
" The God of peace shall bruise Satan under your feet shortly."
5t/ili/, Is the society of the wicked thy burden ? Art thou crying,
" Woe is me, that I sojourn in Mesech ? " Why, consider, that thou
shalt get other company ere long ; when thou puttest off this clay-
tabernacle, thou shalt enter in among " the spirits of just men made
perfect." Only stand thy ground, and be not conform to the
world.
Gthly, Art thou burdened with the abounding sins and back-
slidings of the day and generation wherein thou livest? Well, be
comforted, God's mark is upon thee as one of the mourners in Zion ;
and, in the day when the man with the slaughter-weapon shall go
through, God will give a charge not to come near any upon whom
his mark is found : " Thou shalt be hid in the day of the Lord's
anger."
Ithh/, Art thou burdened with the concerns of Christ, with the
interests of his kingdom and glory ? Is thy heart, with Eli's,
" trembling for fear of the ark of the Lord," lest it get a wrong
touch? Know, for thy encouragement, that " the Lord shall reign
for ever, even thy God, 0 Zion, unto all generations ; and that,
though clouds and darkness be round about him, yet righteousness
and judgment are the liabitation of his throne, and mercy and
truth shall go before his face." Though his way be in the whirl-
THE GROANS OF BELIEVERS UNDER THEIR BURDENS. 95
wmd^ and Ms footsteps in the great waters^ yet he carries on the de-
signs of his glory, and his church's good. And as for thee that
art " sorrowful for the solemn assembly, to whom the reproach of
it is a burden," God will gather thee unto himself; he Mall gather
thee unto the " general assembly, and church of the first-born."
Sthly, Art thou burdened with manifold afflictions in thy body,
in thy estate, in thy name, in thy relations? Know for thy com-
fort, God is carrying on a design of love to thee in all these things :
'' Thy light afflictions, which are but for a moment, will work for
thee a far more exceeding and eternal weight of glory." See a
sweet prophecy for thy comfort. Is. liv. 11, 12.
^thhj, Art thou burdened with much weighty work ? Perhaps
thou knowest not how to manage this and the other duty ; how
to adventure to a communion-table, or the like. Well, for thy
encouragement, poor soul, the Lord '' sends none a warfare upon
their own charges." And therefore look to him, that he may bear
thy charges out of the stock that is in thy elder brother's hand ;
and " go in his strength, making mention of his righteousness."
lOthh/^ Art thou under the burden of much darkness, crying, with
Job, " Behold, I go forward, but he is not there ; and backward,
but I cannot perceive him?" &o., Job xxiii. 8. Well, be com-
forted ; for " unto the upright there ariseth light in the darkness.
Unto you that fear my name, shall the sun of righteousness ai-ise
with healing in his wings." And therefore say thou with the
church, j\Iic. vii. 9, " He will bring me forth to the light, and I
shall behold his righteousness." Again,
llthig, Art thou burdened with the Lord's distance from thy
soul, '' because the Comforter that should relieve thy soul, is far
from thee ?" Lam. i. 16. Well, be comforted, " He will not con-
tend for ever," he has promised to return, Is. liv. 7, 8, The Lord
cannot keep up himself long from the poor soul that is w^eeping
and groaning after him ; as we see in Ephraim, Jer. xxxi. 18, &c.
Again,
12thl7/, Art thou burdened with the fear of death? Know for
thy comfort, the sting of death is gone, and it cannot hurt thee :
Hos. xiii. 14, "I will ransom them from the power of the grave :
I will redeem thee from death : 0 death, I will be thy plague ; O
grave, I will be thy destruction."
Lastly, Art thou burdened with the death of the righteous, par-
ticularly with the loss of faithful ministers ? Well, be encouraged,
that though the Lord take away an Elijah, yet the Lord God of
Elijah lives, and the residue of the spirit is still with him. And
therefore take up David's song, and sing, " The Lord liveth, and
blessed be my rock : and let the God of my salvation be exalted."
THE BELIEVER EXALTED IN IMPUTED RIGHTEOUSNESS.
A Sennon, preached at the celebration of the Lord's Supper at Largo,
Sabbath Morning^ June 4, 1721.
Is. xlv. 24, 25. — " Surely, shall one say, in the Lord have I righteousness and
strength : even to him shall men come ; and all that are incensed against him shall
be ashamed. In the Lord shall all the seed of Israel be justified, and shall glory."
[The subject of the following discourse is high, noble, and excellent. But my design at that
lime, being only to preface a little before the action-sermon, by that eminent and worthy
servant of Christ, Mr William Moncrieff, I took care to abridge my thoughts upon it as
much as possible. I have since bandied the same text, in my ordinary, at far greater length.
But the discourse having been quarrelled, as was hinted in the preface to that on Eev. iii.
4, 1 judged it fit to send it abroad, in the very same dress in which, to the best of my re-
membrance, it was delivered. It is not accuracy of style or method I set up for, but the
editication of the poor, to whom the gospel is preached ; and therefore shall contend with
none upon those heads. But as for the doctrines here delivered, if I durst not hazard my
own salvation upon the truth of them, I had never adventured to preach them as the truths
of God to others. I am fully persuaded, that one great reason why the gospel has so little
success in our day, is, because our discourses generally are so little calculated for pulling
down our own, and exalting the righteousness of Christ, as the alone foundation which God
liath laid in Zion. Our sermons lose their savour and efficacy for salvation, if this be
wanting : and I humbly think the great apostle Paul was of this mind, Eom. i. 16, 17, " I
am not ashamed of the gospel of Christ : for it is the power of God unto salvation, to every
one that believeth." And if any ask, Whence comes the gospel to have such power to
salvation ? He immediately answers, " For therein is the righteousness of God revealed
from faith to faith.'']
Ps. Isxsix. IG. — " In thy name shall they rejoice all the day : and in thy
righteousness shall they be exalted."
THE psalmist, in the beginning of this psahn, having run out
at a great length in the praise and commendation of the God
of Israel, he comes, from the 15th verse of the psalm, to declare the
happiness of his Israel, or of true believers, of whom Israel accord-
ing to the flesh were a type.
Now, God's Israel are a happy people upon several accounts.
1, Because they are privileged to know the joyful sound, in the
beginning of the I5th verse. The gospel has a joyful sound ; a
sound of peace, a sound of life, a sound of liberty and salvation.
You are all privileged to hear this sound with your bodily ears ;
but the great question is, if you do know it, understand it, and
give faith's entertainment to it. Alas ! Isaiah's lamentation may
but too justly be continued, with respect to the greatest part of
the hearers of the gospel, " Who hath believed our report?" 2,
God's Israel are a happy people, because they " walk in the light
of his countenance," in the close of the 15th verse. They are
pri\'ileged with the special intimations of his love, which puts
THE BELIEVER EXALTED IN IMPUTED RIGHTEOUSNESS. 97
more gladness in their hearts than when corn, wine, and oil doth
abound. 3, Whatever discouragement they may meet with from
the world, yet still they have ground of rejoicing in their God :
" In thy name shall they rejoice all the day ;" and " thanks be
unto God (says the apostle), who always causeth us to triumph
in Christ." 4, Their happiness is evident from this, that they
are dignified and exalted above others, by the immaculate robe of
a Surety's righteousness ; as you see in the words of my text, " lu
thy righteousness shall they be exalted."
In wdiich words briefly we may notice, 1, The believer's pro-
motion : he is exalted. In tlie first Adam we were debased unto
the lowest hell, the crown having fallen from our heads ; but in
Christ, the second Adam, we are again exalted, yea, exalted as
high as heaven, for we " sit together with him in heavenly places,"
says the apostle. This is an incredible paradox to a blind world,
that the believer, who is sitting at tliis moment upon the dunghill
of this earth, should at the same time be sitting in heaven in
Christ, his glorious head and representative ; and yet it is indis-
putably true, that we " sit together with him in heavenly places,"
Eph. ii. 6. Yea, in him he " rules the nations with a rod of iron,"
and triumphs over, and treadeth upon all the powers of hell. 2, We
have the ground of the believer's preferment and exaltation ; it is
in thy righteoimiess. It is not in any righteousness of his own ; no ;
this he utterly disclaims, reckoning it but dung and loss, filthy
rags, dog's meat : but it is in thy righteousness ; that is, the
righteousness of God, as the apostle calls it, Rom. i. 17, " The
righteousness which is of God by faith," Phil. iii. 9. The right-
eousness of God is variously taken in scripture. Sometimes for
the infinite rectitude and equity of his nature : Ps. xi. 7, " The
righteous Lord loveth righteousness." Sometimes for his rectoral
equity, or distributive justice, which he exerciseth in the govern-
ment of the world, rewarding the good, and punishing evil-doers:
Ps. xcvii. 2, " Righteousness and judgment are the habitation of
his throne." Sometimes it is put for his veracity and faithfulness
in accomplishing his word of promise, or in executing his Avord of
threatening : Ps. xxxvi. 5, 6, " Thy faithfulness reacheth unto the
clouds; thy righteousness is like the great mountains." Some-
times it is j)ut for the perfect righteousness which Christ the Son
of God as our Surety and Mediator brought in, by his obedience
to the law, and death on the cross, for the justification of guilty '
sinners, and this, as I said, is frequently called the righteousness
of God; and in this sense I understand it here in the text, "In thy
righteousness shall they be exalted."
The observation is much the same Avith the words themselves,
namely. That in, or hy, the righteousness of Christ, believers are exalted.
Or thus. Whatever honour or happiness believers are exalted to, the
righteousness of Christ is the ground and foundation of it. It is all owing
to the complete obedience, and meritorious death of the ever-blessed
Surety. This is the foundation which God hath laid in Ziou, upon
which all our happiness in time and through eternity is built,
VOL. 1 G
93 THE BELIEVER EXALTED IN IMPUTED RIGHTEOUSNESS.
I have not time now to adduce parallel texts of scripture for
the confirmation of this doctrine, neither can I stand upon a long
prosecution of it, considering what great work you have before
you through the day. All I shall do, shall be only,
I. To offer a few propositions anent this righteousness, that you
may understand botli the nature and necessity of it.
II. Give you a few of its properties, to clear its excellency.
lli. Speak a little of the believer's exaltation by virtue of this
righteousness.
IV. Apply.
I. For the Jirst things to qfer a few propositions anent this righteous-
nessfor clearing its nature and necessity.
1, Then, you would know that God, having made man a rational
creature, capable of moral government, he gave him a law suited
to his nature, by which he was to govern himself in the duties he
owed to God his great Creator. This law was delivered to man
in the form of a covenant, with a promise of hfe upon the con-
dition of perfect obedience, and a threatening of death in case of
disobedience, Gen. ii. 17. Thus stood matters between God and
man in a state of innocency.
2, Adam, and all his posterity in him and with him, having
broken the covenant, are become liable to the curse, and penalty
of it; so that our salvation is become absolutely impossible, until
justice be satisfied, and the honour of the broken law be repaired.
The law and justice of God are very peremptory, and stand upon
a full satisfaction and reparation, otherwise heaven's gates shall
be shut, and eternally barred against man and all his posterity.
The flaming sword of justice turns every way, to keep us from
access unto the paradise that is above.
3, While man, in these circumstances, was expecting nothing
but to fall an eternal sacrifice unto divine justice, the eternal Son
of God, in his infinite love and pity to perishing sinners, steps in
as a Mediator and Surety ; offering not only to take our nature,
but to take our law-place, to stand in our room and stead: whereby
the whole obUgation of the law, both penal and perceptive, did
fall upon him; that is, he becomes liable and obliged both to fulfil
the command, and to endure the curse of the covenant of works,
which we had violated. And here, by the way, it is fit to advertise
you, that it was an act of amazing grace in the Lord Jehovah, to
admit a Surety in our room ; for, had he stood to the rigour and
severity of the law, he Avould have demanded a personal satisfac-
tion, without admitting of the satisfaction of a Surety : in which*
case Adam, and all his posterity, had fallen under the stroke of
avenging justice through eternity. But glory to God in the
highest, who not only admitted of a Surety, but provided one, and
laid help upon one that is mighty.
4, Christ, the eternal Son of God, being in "the fulness of time,
made of a woman, and made under the law," as our Surety, he
actually, in our room and etead, fulfilled the whole terms of the
THE BELIEVER EXALTED IN IMPUTED RIGHTEOUSNESS. 99
covenant of works; that is, in a word, lie obeyed all the commands
of the law, and endured the curse of it, and thereby brings in a
complete law-righteousness ; whereby guilty sinners are justified
before God. And tliis is the righteousness by which we are
exalted. By his active and passive obedience, he magnifies the
law, and makes it honourable, and the Lord declares himself to be
well pleased for his righteousness' sake.
Although Christ obeyed the law, and satisfied justice, and there-
by brought in an everlasting law-righteousness for a Avhole elect
world; yet the elect of God are never exalted by virtue of this
righteousness, till, in a day of power, they be brought to receive
it by faith, and submit to it for justification before God. We
disclaim that Antinomian error, of an actual justification from
eternity, or yet of a formal justification, bearing date from the
death of Christ. We own, indeed, with all Protestant sound
divines, that it was the purpose of God to justify his elect from
eternity, and that all the elect were represented by Christ in
his obedience unto the death ; but that they are actually justified
before conversion, or before their application by faith unto the
blood of Jesus, is impossible ; because the sentence of the broken
law stands always in force against them, till they actually believe in
the Son of God; for " he that believeth not, is condemned already."
And how can they be both justified and condemned at the same
time ? Till then, they are children of wrath even as others.
6, This righteousness of the Surety is conveyed unto us by
imputation ; as is abundantly plain from many places of scripture,
particularly Rom. iv. 6, 11, 12, 23, 24. God reckons what the
Surety did in our room unto us; so that his righteousness becomes
as much ours for justification before God, as though we had obeyed
the law, and satisfied justice in our own person. Now, this im-
putation of the Surety's righteousness runs principally upon these
two or three things. (1), Upon the eternal transaction between
the Father and the Son, wherein the Son of God was chosen and
sustained as the Surety of an elect world. Then it was that he
gave bond to the Father, to pay their debt in the red gold of his
blood, saying, " Sacrifice and offering thou didst not desire : — Lo,
1 come : — I dehght to do thy will." (2), It is grounded upon the
actual imputation of our sins unto him : " The Lord laid on him
the iniquity of us all." There is a blessed exchange of places
between Christ and his people ; he takes on our sin and unright-
eousness, that we may be clothed with the white robe of his
righteousness : 2 Cor. v. 21, " He was made sin for us, who knew
no sin ; that we might be made the righteousness of God in him.'
(3), This imputation goes upon the ground of the mystical union
between Christ and the beUever. When the poor soul is deter-
mined in a day of power to embrace the Lord Jesus in the arms
of faith, Christ and he in that very moment do coalesce into one-
body. He becomes a branch of the noble vine; a member of that
body whereof Christ is the glorious Head of eminence, influence,
and government. And being thus united to Christ, the long and
100 THE BELIEVER EXALTED IN i:»IPUTED RIGHTEOUSNESS.
wliite robe of the Mediator s rigliteousiiess is spread over him,
whereby he is not only freed from condemnation, but for ever
sustained as righteous in the sight of God : 1 Cor. i. 30, " But of
liim are ye in Christ Jesus, who of God is made unto us wisdom,
and righteousness, and sanctification, and redemption."
11. Tlie second general head was, to qfer a few properties of this
righteousness in which helievers are exalted, from whence its excellency
will appear.
1, Then, it is an every way perfect and spotless righteousness :
and how can it be otherwise, seeing it is the righteousness of God ?
So perfect is it, that the holy law is not only fulfilled, but magni-
fied and made honourable thereby. Is. xlii. 21. So perfect is this
righteousness, that the piercing eye of infinite justice cannot find
the least flaw in it : yea, justice is so fully satisfied therewith,
that God speaks of the soul who is clothed therewith, as though
it were in a state ofinnocency, and perfectly freed from sin : " Thou
art all fair, my love, there is no spot in thee. He hath not beheld
iniquity in Jacob, neither hath he seen perverseness in Israel." In-
deed, he beholds many spots in the believer, considered in himself ;
but not a spot is in him, considered as under the covert of this
spotless righteousness.
2, It is a meritorious righteousness. The redemption of the soul
is so precious, that it would have ceased for ever, unless it had
been redeemed by this righteousness ; for silver and gold, and such
corruptible things, could never do it. Lay heaven, and all the
glories thereof, in the balance with this righteousness, they would
be all light as a feather, compared with it. Heaven is called a pur-
chased inheritance, and this righteousness is the price that bought
it. There is such merit in it, that it espiates sins of the blackest
hue, and redeems a whole elect world from wrath and ruin. Tea,
such is the intrinsic value of it, that, had it been so designed, it
was sufficient to have redeemed the whole posterity of Adam,
yea, ten thousand worlds of angels and men, upon a supposition
of their existence and fall. 0 with what confidence, then, may a
poor soul venture its eternal salvation upon this bottom !
3, It is an incomparable righteousness. There is no righteous-
ness among the creatures that can be compared with it. Compare
it with our own righteousness by the law, and the apostle Paul
will tell us, that he reckoned his Pharisaical righteousness before
conversion, yea, his own obedience after conversion, but as dung,
when laid in the balance with it, Phil. iii. 8. Compare it with
Adam's righteousness in a state of innocence, or yet with the right-
eousness of the spotless angels, they are but like glow-worms,
wdieii compared with this Sun : the one is but the righteousness of
a creature, but here is the righteousness of God.
• 4, It is a soul-leatifying and adorning righteousness : Is. Ixi. 10,
" I will greatly rejoice in the Lord, my soul shall be joyful in my
God, for he hath clothed me with the garments of salvation, he
hath covered me with the robe of righteousness, as a bride-
THE BELIEVER EXALTED IN IMPUTED RIGHTEOUSNESS. 101
groom decketli himself with ornaments, and as a bride adorneth
herself with her jewels." The poor soul that was black, by lying
among the pots, when clothed with this robe, shines "as the wmgs
of a dove covered with silver, and her feathers with yellow gold.'
5, It is an everlasting righteousness, as the prophet Daniel calls
it, chap. ix. 24. Indeed this righteousness had no being, save m
the purpose and promise of God, till Christ actually appeared m
our nature, and satisfied the commands of the law, and demands of
justice ; however, upon that very being that it had in the purpose
and promise of God, it became effectual for the justification of all
the Old Testament saints. This righteousness, then, I say, is an
everlasting righteousness, both as to the contrivance and duration
of it. The contrivance of it bears date from the council of peace
in the ancient years of eternity ; for the surety was set up from
everlasting. And, as it is everlasting in its root, so also in its
fruit ; for upon this righteousness the saints will stand, and be
assoilzied at the day of judgement ; and upon this bottom they
will have their standing in heaven through eternity. The song of
the redeemed for ever will be, " He loved us, and washed us from
our sins in his own blood."
6, It is a soul-dig nifyiny and exalting righteousness. Solomon,
Prov. xiv. 34, speaking of equity in tlie administration of justice,
says, that even that kind of righteousness exalteth a nation. I
am sure this holds true of the imputed righteousness of the Lord
Jesus, as you see in my text, " In thy righteousness shall they be
exalted." But this leads to
III. The tJiird thing in the method, which was to speak of the
helievers exaltation hy virtue of this righteousness. And here 1 will
very briefly shew, 1. What evils it exalts him above. 2. What
happiness and dignity it exalts him to.
Firstj What evils it exalts him above.
1. It exalts him above the law as a covenant of works ; yea,
above both the commanding and the condemning power of that
covenant. " Ye are not under the law (says the apostle), but mider
grace," Hom. vi. 14. And if they be not under it, it follows that
they are exalted above it. Indeed they are not, and cannot be
above it as a rule of duty ; no creature can be dispensed from the
obligation of yielding obedience to the laAvs of the great Creator;-
and the believer, in a peculiar manner, is bound to obey the law of
a Creator, in the hand of a Mediator. But considering the law as
a covenant of works, demanding the debt of obedience as a con-
dition of life, or threatening eternal wrath in case of disobedience,
the believer is indeed exalted above it by the righteousness of
Christ. And if the law at any time attempt to bring the believer
in bondage to it, he is to stand fast in the liberty wherewith Christ
hath made him free. The bond woman Hagar, with her offspring
of legal fears and terrors, are cast out by faith in the Lord Jesus
Christ, Gal, iv. 30. If a behcver in Christ shall hear the thunder-
ings and curses of Mount Ebal, or Shiai, he has no reason to be
102 THE BELIEVER EXALTED IN IMPUTED RIGHTEOUSNESS.
affriglited ; for Christ by bis rigbteousness bath redeemed from
the cm-se of the law. " Thou art not come unto the mount that
might be touched, and that burned with fire, nor unto blackness,
and darkness, and tempest : but thou art come unto mount Sion,
and to Jesus the Mediator of the new covenant, and to the blood
of sprinkling, that speaketh better things than that of Abel." The
believer is dead to the law by the body of Christ, being married
unto a better husband, even him that is raised from the dead.
2, By this righteousness the believer is exalted above the world.
Rev. xii. 1, the " woman clothed with the sun, has the moon under
her feet ;" which may not only point at the believer's duty to soar
heavenward in his afiections, but also his privilege in Christ, to
trample both upon the frowns and flatteries of this lower world ;
according to that of the apostle, " This is the victory that over-
cometh the world, even our faith."
3, By this righteousness he is exalted above the power and
malice of Satan. Indeed, as long as the believer is on this side of
Jordan, the devil will be harassing him with his fiery darts, and
do his utmost to make him go halting to heaven ; but by virtue
of this righteousness, namely, the doing and dying of our ever-
blessed Surety, the devil is both disarmed and destroyed. The
head of the old serpent is bruised ; for " through death he de-
stroyed him that had the power of death, that is, the devil." And
by faith in the blood and obedience of the Lord Jesus, the believer
treads Satan under his feet ; they overcome him by the blood of
the Lamb.
4, By this righteousness the believer is exalted above death.
Perhaps thou art in bondage through fear of death ; thy heart is
like to faint and fail thee, when thou lookest to the swellings of
this Jordan. But take a view of this righteousness, and thou shalt
be exalted above the fears of it ; for although thou be liable to the
stroke of death, yet by this righteousness, thou art freed from the
sting of it. What is the sting of death? It is sin. Now, Christ
he has " finished transgression, and made an end of sin, by bring-
ing in everlasting righteousness." And therefore tliou mayest
roll that word like a sweet morsel under thy tongue, IIos. xiii. 14,
" I will ransom them from the power of the grave : I will redeem
them from death : 0 death, I will be thy plagues ; 0 grave, I will
be thy destruction."
5, By this righteousness the believer is exalted above all accu-
sations, from whatever airt they may come, Rom. viii. 33, there
the apostle gives a bold cliallenge, " Who shall lay anything to
the charge of God's elect?" Tlie challenge is universal in re-
spect of all accusers : as if lie had said, Is there any in heaven,
earth, or hell, that can accuse them ? It is universal in respect
of all the accused; for the whole elect of God are comprehended,
among whom there have been as great sinners as ever breathed
on God's earth. And it is universal in respect of all crimes: it is
rot said, Who shall lay this, or that, or the other crime to their
charge ? but any thing ? and what can be more comprehensive ?
THE BELIEVER EXALTED IN IMPUTED RIGHTEOUSNESS. 103
Now, what is the ground of this bold challenge ? It is grounded
on the righteousness of Christ : for, says the apostle, " It is God
that justifieth : who is he that condemneth ? It is Christ that died,
yea, rather that is risen again," &c.
Secondly^ I come to shew what happiness or dignity the believer
is exalted to by virtue of this righteousness. And, in so many
words, I only name these two or three particulars.
1, He is exalted by it unto a state of peace and reconciliation
with God : Rom. v. 1, " Being justified by faith, we have peace
with God." God for ever lays aside every grudge in his heart
against the soul that io clothed therewith.
2, They are exalted by this righteousness unto a state of son-
ship. Christ was " made under the law, to redeem them that
were under the law, that we might receive the adoption of sons,"
Gal. iv. 4, 5.
3, Unto a state of fellowship and familiarity with God, and
access to him with holy confidence and boldness : Heb. x. 19, 20,
21, 22, " Having therefore, brethren, boldness to enter into the
holiest by the blood of Jesus, by a new and living way which he
hath consecrated for us, through the vail, that is to say, his flesh ;
and having an high priest over the house of God : let us draw
near with a true heart, in full assurance of faith." Heb. iv. 14, 16,
" Seeing then that we have a great high priest, that is passed in-
to the heavens, Jesus the Son of God, let us come boldly unto the
throne of grace." The believer may come, luider the covert of
this righteousness, with as great freedom unto God as his Father
in Christ, as ever Adam could have done in a state of innocence.
4, At last thou shalt be exalted to a state of endless glory. For
heaven (as I was hinting before) is the purchase of the obedience
and death of Christ ; and faith acted on this righteousness and
satisfaction, is the path of life, by which we enter into these rivers
of pleasures, and that fulness of joy which is at God's right hand
for evermore.
IV. l!he fourth thing was the ai^plication of the doctrine. And
Tdj first use shall be of wformation^ in these few particulars:
1, Is it so, that in a Surety's righteousness believers are exalted ?
then see hence, that whatever account tlie world may make of
them, as the dross and offscouring of the earth, yet they are
dignified persons in God's reckoning : " Since thou wast precious
in my sight, thou hast been honourable."
2, See hence, that the believer has no ground of boasting.
Why ? Because it is not in his own, but in Christ's righteousness,
that he is exalted : " Boasting is excluded," says the apostle.
" By what law ? of works ! Nay ; but by the law of faith," Rom.
iii. 27. If it were by our own doings or obedience that we were
exalted, we would have something to boast of: but since it is in
his righteousness that we are exalted, we have nothing whereof
to glory in ourselves. There are three questions that the apostle
asks, which may silence all flesh, and put all boasters to an eternal
104 THE BELIEVER EXALTED IN IMPUTED EIGETEOUSNESS'
blush, 1 Cor. iv. 7, " Who maketh thee to differ? What hast thou
that thou didst not receive? Why dost thou glory as if thou hadst
not received it?" Let believers themselves pose their souls with
these, or the like inquiries, when pride begins to arise in their
breasts.
3, See hence what obligation we lie under to the Lord Jesus ;
who, although he was the great Lawgiver, yet was content to be
made under the law ; though he was the Lord of life, yet humbled
himself unto the death, to bring in that righteousness by which
we are exalted. He was content to be numbered among the
transgressors, that we might be counted among the righteous ; he
was content to become sin, that we might be made the righteous-
ness of God ; content to become a curse for us, that the blessing
of Abraham might rest upon us, 0 admire this love, which
passeth knowledge.
4, See lience a noble antidote against a spirit of bondage unto
fear. What is it that thou fearest, 0 believer ? Indeed if thou sin,
thou mayst fear the rod of a Father * for " he will visit thy trans-
gression with the rod, and thine iniquity with stripes." But art
thou afraid of vindictive wrath? There is no ground for this,
Luke i. 74, he has " delivered us out of the hands of oiu* enemies,
that we might serve him without fear ;" that is, without all servile
or slavish fear of wrath. Art thou afraid of the tempests of mount
Sinai ? There is no ground for that, for the storm brake upon the
head of thy Surety ; and therefore thou mayst sing and say, as
Isa. xii. 1, " Though thou wast angry with me, thine anger is
turned aw^ay." Art thou afraid lest thou be refused access unto
the presence-chamber? Lnprove this righteousness by faith, and
thou shalt see that the Tvay to the holy of holiest is opened, and
get the banner of love displaj'ed over thee. Whenever the poor
believer takes the righteousness of the Sm'et}' in the hand of faith,
and holds it up unto God as a ransom of his own finding, he is so
well pleased with it, that his frowns are turned into smiles. Li a
word, you shall never get rid of a spirit of bondage, till you learn
by faith to improve this law-binding righteousness ; and then
indeed legal fears and terrors do vanish, like the darkness of the
night before the rising of the sun.
Use second, of rep7-oof unto all those who are seeking to exalt
themselves by a righteousness of their own, like the Jews, Rom.
X. 3, who " went about to establish their own righteousness, and
would not submit themselves unto the righteousness of God."
There are some of the hearers of the gospel, who exalt themselves
in a negative righteousness : they are not so bad as others ; they
are free of gross outbreaklngs, being no common drunkards,
8wearers, or Sabbathbreakers, and therefore conclude that all is
right with them. But, Sirs, the Pharisee could make this brag :
and Paul before conversion could say, that touching the law he
Avas blameless ; and yet, when God opened his eyes, he found him-
self lying under the arrest of justice; for "when the commandment
came, sin rcvivod. and he died." Others are exalting themselves
THE BELIEVER EXALTED IN IMPUTED RIGHTEOUSNESS. 105
in a moral kind of righteousness, they not only cease to do evil,
bnt do many things that are materially good ; they are sober,
temperate, just in their dealings, liberal to the poor, good peace-
able neighbours ; they love every body, and every body loves
them, they keep the commandments as well as they can : and this
is the ground they are standing upon. But I may say to you, as
Christ said to the young man, who told him, " All these things
have I kept from my youth up, Yet lackest thou one thing." 0
■what is that ? say you. I answer, it is to be brought off from the
rotten bottom of a covenant of works that ye are standing upon.
Ye want to see that ye are spiritually dead in trespasses and sins,
and that ye are legally dead, condemned already, and the wrath
of God abiding on you. Ye want to see, that " all your own
righteousness is as filthy rags," and to be made to say, with the
church, " Surely in the Lord have I righteousness and strength "
Others will go farther than bare morality ; they will abound in
the duties of religion, read, hear, pray, communicate, run from
sermon to sermon, from sacrament to sacrament ; and upon these
things they rest. All these things are good in their proper place;
but if you build your liope of acceptance here, you are still upon
a covenant of works' bottom, seeking righteousness, as it were by
the works of the law ; and while you do so, you do but seek the
living among the dead. All youi- works are but dead works, till
you be in Christ ; and they will but stand for cyphers in God's
reckoning, till you be brought to submit to this righteousness, by
which alone guilty sinners can be exalted. Othei's rely upon a
mixed kind of righteousness : they w-ill freely own, that their
duties and performances will never exalt them into favour and
acceptance with God ; but, 0, say thc}^, it is Christ and our duties,
Christ and our prayers, he and our tears and repentance, that
must do it. But believe it, Sirs, Christ and the idol of self will
never cement ; these old rotten rags will never piece in with the
white and new robe of the righteousness of the Son of God : and
if you adventure to mingle them together, "Christ shall profit you
nothing," Gal. v. 2, 3, 4. Others again, they will pretend to
renounce all their works and duties, and own, Avitli their mouths,
that it is by faith in Christ only that they hope to be accepted ;
but though they own this with their mouth, yet still their hearts
cleave fast unto a covenant of works ; they were never through .
the law, dead to the law; and when nothing else will do, they
will make their own act of believing the righteousness on which
they lean for acceptance, which is still a seeking righteousness in
themselves ; whereas, if ever we be justified before God, we must
have it in the Lord Jesus, saying, " In him will we be justified,
and in him alone will we glory." Faith carries the soul quite out
of itself ; yea, faith renounces its own act in the point of justifica-
tion. All these, and many other rooms and lying refuges, hath
the devil and our own hearts devised, to lead us off from Christ.
But, 0 Sirs, believe it, these are but imaginary sanctuaries, and
tlie hail will sweep them away. Nothing but the doing and dying
106 THE BELIEVER EXALTED IN IMPUTED RIGHTEOUSNESS.
of the Surety, apprehended by faith, will ever exalt you into
favour and fellowsliip with God, or acquit you from the curse and
condemnation of the broken law. And unless ye betake your-
selves to the horns of this blessed altar, to this refuge of God's
appointing, you are undone ; and you may read your doom, Isa. 1.
11, " Behold, all ye that kindle a fire, that compass yourselves
about with sparks ; walk in the light of your fire, and the sparks
that ye have kindled. This shall ye have of mine hand, ye shall
lie down in sorrow."
Use third, of trial. Is it so, that in Christ's righteousness we
are exalted. 0 then, Sirs, try if you be really exalted by this
righteousness.
There is the more need to try this now, that you are to ap-
proach the table of the Lord. This righteousness is the wedding
garment, without which you cannot be welcome guests. And if
you adventure to meddle with the symbols of Christ's body and
blood without it, you may expect that the master of the feast will
say to you, " Friend, how earnest thou in hither,not having a wed-
ding garment?" For your trial, I offer these two or three things,
1, Hast thou seen thyself condemned by the law or covenant of
works? Everyman by nature is condemned already, while out
of Christ. Now, the ordinary way that God takes of bringing an
elect soul unto Christ, and under the covering of his righteousness,
is by discovering unto him the sentence of condemnation that he
is under by virtue of the broken law ; and thus paves the way
toward his acceptance of Christ as the Lord our righteousness :
for thus it is that " the law is our schoolmaster, to lead us unto
Christ, that we may be justified by faith." The Lord leads the
sinner to ]\Iount Zion by the foot of Sinai : the Spirit's way is,
first to convince of sin, and then of righteousness.
2, Has the Lord discovered the Surety and his righteousness to
thee ? and has thy soul found rest here ? Perhaps the law, and
its curses, justice and wrath, were pursuing thee ; and thou
couldst not find a hole wherein to hide thy head, all refuge failed.
At length the Lord drew by the vail, and discovered his righteous-
ness as a sufficient shelter, saying, " Turn ye to the stronghold,
ye prisoners of hope." And thither thou fledst, as unto a city of
refuge, saying, " This is my rest, here will I dwell." Readily,
when it comes to this, there is a little heaven of serenity and joy
enters into the soul, so that, if it were possible, it would make
heaven and earth to ring with Hallelujahs of praise unto God for
his unspeakable gift. Dost thou not know, 0 believer, something
of this, to thy sweet experience ? This says, that in his righteous-
ness thou art exalted.
3, When an arrow of conviction is at any time shot by the hand
of God into thy conscience, whereby thy peace and quiet is dis-
turbed, whither dost thou run for ease and relief? The man that
is married to the law, he rims unto the law for relief and ease ;
the law is the thing that heals him : his prayers, his tears, his re-
formation, is that which stops the mouth of his conscience. But
THE BELIEVER EXALTED IN IMPUTED RIGHTEOUSNESS. 107
as for the believer, he can never find rest on this side of the blood
of sprinkling, he gets his healing only from under the wings of the
Sun of righteousness. No other balm will give him ease but the
balm of Uilead ; and no other hand can apply it, but the Physi-
cian there.
4, If you be exalted by imputed righteousness, you will be the
real students of gospel-holiness. It is a gross perverting of the
gospel, and a turning of the grace of our God into wantonness,
for folk to pretend that they are justified by the merit of Christ,
while they are not at the same time concerned to be sanctified by
the Spirit of Christ. Sanctification, or freedom from the power
and dominion of sin, is a part, and no small part, of that salvation
which Christ has purchased by his obedience and death ; Tit. ii.
14, " Who gave himself for us, that he might redeem us from all
iniquity, and purify unto himself a peculiar people, zealous of
good works." Justification and sanctification go always hand in
hand. He who is " made of God imto us righteousness," is also
made sanctification ; we are "justified and sanctified in the name
of the Lord Jesus, and by the Spirit of our God." Try yourselves,
then, by this, whether you be exalted by his righteousness. Are
you delivered from the reigning power of sin ? at least, is it so far
iDroken, that it is become your burden, under wliicli you groan,
saying, with the apostle, " Wretched man that I am, who shall
deliver me from the body of this death?"
Use fourth shall be of consolation and encouragement to believers
who are exalted in this righteousness. By virtue of it, 0 behever,
thou art entitled unto every thing that possibly thou canst stand
in need of. Whatever grace or mercy thou want, thou shalt have
it, if thou do but improve this law-bidden righteousness. Wantst
thou pardoning grace to take away the guilt of sin ? That is one
of the gifts of God, through the righteousness of Christ appre-
hended by faith ; for " he is set forth to be a propitiation, through
faith in his blood, to declare his righteousness for the remission of
sins." Wantst thou to have thy peace with God confirmed? Im-
prove this righteousness by faith, for, " being justified by faith, we
have peace with God through our Lord Jesus Christ." Wants
thou access unto the holiest ? By faith in the blood of Jesus have
we access Avitli boldness. Wantst thou medicinal grace for healing
of soul plagues ? Improve this righteousness by faith ; for by his .
stripes we are healed. Out of the side of our gospel-altar comes
forth living water, that healeth the corrupt and dead sea of in-
dwelling corruption, Ezek. xlvii. 9, This is " the tree of life, whose
leaves are for the healing of the nations." Wantst thou a sliadow
or covering, to shelter thy weary soul from the scorching heat of
divine anger, or of temptation from Satan, or tribulation from the
Avorld ? Improve this righteousness, and sit down under the
shadow of it ; it is "as the shadow of a great rock in a weary land."
AVantst thou courage to look the law or justice of God in the face ?
Here is a fund for it ; for under this covering thou mayest look
out with confidence, and say, Who can lay anything to my charge?
lOS THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN.
Waiitst tlioii to have the new covenant confirmed to thy soul ?
Improve this righteousness by faith ; for Christ, by his obedience
and death, confirmed the covenant with many. His blood is the
blood of the New Testament ; and when the soul by faith takes
hold of it, the covenant of grace is that moment confirmed unto it
for ever. In a word, by virtue of this righteousness thou mayest
come to a communion-table, and to a throne of grace, and ask
what thou wilt ; our heavenly Father can refuse nothing to the
younger brethren, who come to him in their elder Brother's gar-
ment. By virtue of this righteousness, thou mayest lay claim to
every thing, to all the blessings of heaven and eternity. Thou
didst indeed forfeit thy right in the first Adam ; but the forfeiture
is recovered, and the right restored to thee upon a better ground,
namely, upon the obedience and death of the second Adam ; and
thou com est in upon his right. May not all this then revive thy
drooping spirit, and make thee take up that song in the text, " In
thy name will I rejoice all the day ; and in thy righteousness will
I be exalted?"
TUE HU:\IBLE SOUL THE TECULIAR FAVOURITE OF HEAVEN.
A Sermon preaclied on a Fast-day before the Administration of the Lord's
Supper at Orwell, July 27, 1721.
Job xxii. 29. — When men are cast down, then thou shalt say, There is lifting up ;
and he shall save the humble person.
1 Pet. V. 5, 6. — Be clothed with humility : for God resisteth the proud, and i^iveth
grace to the humble. Humble yourselves therefore under the mighty hand of God,
that he may exalt you in due time.
Ps. cxxxviii. 6. — Though the Lord be high, yet hath he respect unto the lowly ;
but the proud he knoweth afar off.
IT is not material to inquire when or upon what occasion this
psalm was penned. In the beginning of the psalm, the
psalmist enters upon a firm resolution to praise the Lord ; and he
lays down several excellent grounds of praise and thanksgiving
through the body of the psalm. As,
1, He resolves to praise God for the experience he had of his
love and faithfulness, in the accomplishment of his gracious word
of promise inito him, ver. 2, " I will praise thy name for thy
loving kindness, and for thy truth : for thou hast magnified thy
word above all tliy name." God has a greater regard unto the
words of his mouth, than to the works of his hand : Heaven and
earth shall pass away, but one jot or tittle of what lie hath spoken
THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN. 109
shall never fall to the ground. Some do understand this of Christ
the essential Word, in whom he has set his name, and whom he
has so highly exalted, that he has given him a name above every
name.
2, David resolves to praise God for the experience he had of
God's goodness in hearing his prayers, ver. 3, " In the day when
I cried, thou answeredst me : and strengthenedst me with strength
in my soal," God granted him a speedy answer; for it was in
the very day that he cried that he was heard. : and it was a spirit-
ual answer; he was strengthened with strength in his soul. Would
you have soul-strength for the work ye have in view ? then cry
unto him who is the strength of Israel for it ; for " he givetli
power to the faint, and he increaseth strength to them that have
no might.
3, He resolves to praise God for the calling of the Gentiles,
which he foresaw by the spirit of prophecy, ver. 4, 5. The pros-
perity and enlargement of the kingdom of Christ, is what fills the
believer's mouth Avith Hallelujahs of praise.
4, He resolves to bless God for his different ways of dealing
with the humble and the proud, for his grace to the one, and his
contempt and his rejection of the other, in the words which I have
read : " Though the Lord be high, yet hath he respect unto the
lowly : but the proud he knoweth afar off."
It is the first part of the verse I design to insist upon. Where
we may notice,
1, The character of the gracious soul ; he is a lowly person, one
that is emptied, and abased in his own eyes. He sees nothing in
himself, either to recommend him to God or man : on which account
he is sometimes called poor in spirit, Matt. v. 3. He has got some-
thing of the mind and spirit of Jesus in him, and so has learned of
him who is meek and lowly. Matt. xi. 29.
2, We have here God's transcendant greatness ; he is the high
Lord, or Jehovah. He is " the high and lofty One that inhabiteth
eternity, and who dwells in the high and holy place, to which no
man can approach." Who can think or speak of his highness in a
suitable manner ? It dazzles the eyes of sinful mortal worms, to
behold "the place where his honour dwells." 0 how infinite is
the distance between him and us ! " There are none among the
sons of the mighty that can be compared unto him." Yea, " the
inhabitants of the earth are before him as a drop of a bucket, and
as the small dust of the balance." He is not only high above men,
but above angels : cherubim s and seraphims are his ministering
spirits. He is high above the heavens ; for the heaven, yea, the
heaven of heavens cannot contain him. And he humbleth himself
when he beholds the things that are in heaven. 0, Sirs, study to
entertain high and admiring thoughts and apprehensions of the
glorious majesty of God : for "honour and majesty are before him ;
strength and beauty are in his sanctuary."
3, You have the amazing grace of this High God : though the
distance between him and us be infinite, yet he hath a regard to
110 THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN.
the lowly. The apostle Peter expresseth this by " giving grace
to the Immble," 1 Pet, v. 5, God is good to all ; he distributes the
effects of his common bounty to the good and bad, to the just and
unjust ; but he reserves his special grace and favour for the meek
and lowly soul. What further is needful for explication, will occur
in the sequel of the discourse.
Observe, " That the lowly and humble soul is the peculiar favour-
ite of the high God. Though the Lord be high, yet hath he
respect unto the lowly.
This truth is so evidently founded on the text, that 1 shall not
consume time in adducing other texts of scripture to confirm it.
Many that I might name will fall in, in the prosecution of the
doctrine ; which I shall attempt, through grace, in the following
method. : —
I. I shall give some account of this lowliness and humility, and
shew wherein it consists.
II. Prove, that the humble and lowly soul is the peculiar favour-
ite of heaven.
III. Why God has such respect to the lowly.
IV. Lay before you some marks or characters of the lowly and
humble soul.
V. Offer some motives pressing you to seek after it.
VI. Offer a few directions and advices how it may be at-
tained.
I. Thejirst thing proposed is, to give some account of tins Joidiness
and humility, that ye may know ivherein it consists. Now, lowliness
being a relative grace, we must consider it in a threefold
view. Either, 1, As it has a respect unto ourselves. Or, 2, As it
has a respect unto others. Or, 3, As it has a respect unto God.
First, I say, it may be considered with respect to ourselve.s.
And so it implies,
1, Low and under-rating thoughts of ourselves. The humble
soul has low thoughts of his own person ; as David, " I am a
worm, and no man." " I am less than the least of thy mercies," says
Jacob. He has low thoughts of his pedigree : he is not like the
princes of Zoan, that valued themselves on this, that they were
the offspring of ancient kings. Some folk think there is none like
them, because they are of such a clan, and such a family, they
have such lords and lairds for their relations. But the humble
soul he makes little account of all these : " Who am I (says David),
and what is mine house, that thou hast brought me hitherto?''
He considered himself as the degenerate plant of a strange vine ;
as a rotten branch of the corrupted and fallen family of Adam : he
views the rock whence he was hewn, and the hole of the pit
whence he was digged, saying, as in Ps. li. 5, " Behold, I was
shapen in iniquity : and in sin did my mother conceive me."
THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN. Ill
Again, the man has low thoughts of his own abiUties for any work
or service he is called to in his generation. 0, says the lowly
soul, I see I am nothing, 1 can do nothing ; I cannot of myself
think a good thought. " I am not sufficient of myself to think any
thing as of myself," says Paul. I cannot read, hear, pray, com-
municate, meditate, or examine myself: I see such sin and imper-
fection attending every duty 1 set about, as may justly provoke a
holy God to cast it back like dung upon my face : I am sure my
goodness extendeth not to him. I see I cannot subdue one cor-
ruption, or resist the least temptation, when left to myself; I fall
before it, and must needs be carried down the stream like a dead
fish, unless the Lord's grace be sufficient for me. Again, the man
has low thoughts of his attainments, whether moral or evangelical.
O, says Agur, " I am more brutish than any man, and have not
the understanding of a man. I neither learned wisdom, nor have
tlie knowledge of the holy." And Paul, the great apostle of the
Gentiles, he did not reckon that he had attained, or that he was
already perfect ; but he forgets those things which were behind,
reaching forth unto things that were before, Phil. iii. 12, 13.
2, This lowliness and humility with respect to ourselves, has in
it a self-abhorrence, which is yet a degree beyond the former.
The man sees so much sin and guilt, so much emptiness, poverty,
and vileness about himself, that, with holy Job, he cries out,
" Behold, I am vile, what shall I answer thee ? I abhor myself,
and repent in dust and ashes." Agreeable unto which is that,
Ezek, xxxvi. .SI, "Ye shall remember your own evil ways, and
your doings that were not good, and shall loathe yourselves in
your own sight, for your iniquities, and for your abominations."
3, It has in it a singleness of heart in the discharge of duty,
without vain glory, or Pharisaical ostentation. It argues a proud
hypocritical spirit, to pray, or give alms, or do any duty, to be
seen of men, that we may procure a vogue to ourselves, or the
approbation of others. I am afraid, there are many that attend
sermons, and sacraments, with a design to maintain their credit
and reputation among their neighbours. Verily, such have their
reward ; but a sorry one it is, when they have got it : the day
comes, when this fig-leaf covering shall be torn, and your naked-
ness, emptiness, and hypocrisy, exposed before men and angels.
The humble and lowly Christian will make conscience of duty,
although none in the world should see him ; yea, the more retired
he is, he loves it the better, he cares not though, in things of this
nature, his left hand did not know what his right hand doth.
Secondly, This lowliness and humility, considered with respect
unto others, has these things in it.
1 , A preferring of others above or before ourselves. Agreeable
imto this is the apostolical command, Phil. ii. 3, " Let nothing be
done through strife, or vain-glory, but in lowliness of mind let
each esteem other better than themselves." Not that a child of
God should think a profane reprobate in a better state than him-
self; but every true child of God will see so much in himself, as
112 THE HUMBLE SOUL THE PECULL\R FAVOUEITE OF HEAVEU.
will make him ready to think the worst reprobate as good, or
rather better than he is by nature ; and he will see, that the least
of saints have something Avherein they do excel him. This was
the disposition of the great apostle, he looked on himself as the
chief of sinners, and the least of all saints.
2, A looking upon the gifts and graces of others without a
grudge. He will not say, This or that man darkens me : no ; he
rejoices to see the gifts and graces of God's Spirit abounding
toward others : " Would God (says Moses) that all the Lord's
people were prophets." And then he will shun all vain compari-
son of himself with others : he will not say, " Stand by, for I am
holier than thou ;" or, with the proud Pharisee, " God, I thank
thee, that I am not as other men are, or even as this publican."
No, he rather sinks in his own esteem, when he looks on others, as
Agur did, Prov. xxx. 2.
3, It has in it an affable, courteous carriage toward all, 1 Pet.
iii. 8, Religion does not countenance a sullen, morose, and haughty
carriage ; no, on the contrary, we are expressly commanded to be
" gentle, shewing all meekness unto all men."
Thirdly, This lowliness and humility of soul may be considered
with reference unto God. And so it implies these things following.
1, High and admiring thoughts of the Majesty of God. When
God discovers himself, the man ^nks into nothing in his own
esteem. O, will the humble soul say, with Moses, Exod. xv. 11,
" Who is like unto thee, 0 Lord, amongst the gods ? who is like
thee, glorious in holiness, fearful in praises, doing wonders?"
2, A holy fear and dread of God always on his spirit ; especially
in his immediate approaches unto the presence of God, in the
duties of his worship. Says he. The very angels cover their faces
with their wings before him, crying, " Holy, holy, holy is the Lord
God of hosts;" how then shall I, a man of polluted lips, take his
holy name into my mouth ? This makes him, with the publican,
to smite upon his breast ; to stand afar off, crying, " God be
merciful to .me a sinner." That is the language of the humble
soul, which you have, Ps. xv. 1, " Lord, who shall abide, in thy
tabernacle ? Avho shall dwell in thy holy hill ? and, Ps. xxiv. 3,
" Who shall ascend into the hill of the Lord ? and who shall stand
in liis holy place ?"
3, It has in it an admiring of every expression of the divine
bounty and goodness toward men in general, and toward himself
in particular. 0, says he, " What is man, that thou art mindful of
him? and the Son of man, that thou visitest him? and, Who am I,
that thou hast brought me hitherto ? Is this the manner of man,
0 Lord God ? and what can 1 say more ?" as David. And what
more can be said ! for " praise is silent for thee, O God in Zion."
A silent admiration of the grace and condescension of the great
Jehovah, is the highest degree of praise we can win at in this life,
while our harps are so mistuned by sin.
4, It has in it a giving God tlie glory of all that we are helped
to do in his service. When the man wins to discharge duty in any
THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN. llo
measure comfoi'tably, he will not sacrifice to his own net, nor burn
incense to his own drag; he will not, like proud Jehu, say, " Come,
and see my zeal for the Lord." No, that is not the way of the
humble soul ; he knows that he has all from the Lord, and tiicre-
fore he will give all the glory unto him, saying, " Not unto us, O
Lord, not unto us, but unto thy name be the glory." " 1 laboured
(says Paul) more abundantly than all the rest of the apostles ; yet
not" I,- but the grace of Ood which was with me. By the grace of
Uod I am what I am,"
5, It has in it a silent resignation unto the will of God, and an
acquiescence in the disposals of his providence, let dispensations
be never so cross to the inclinations of llesh and blood. " Here I
am (will the poor soul say with David), let him do to me as
seemeth good unto him." The man sees awful sovereignty in the
dispensation, which makes him to say, " Shall the thing formed
say to him that formed it. Why hast thou made me thus?" He
sees, that his furnace is not by the ten thousandth part so hot as
his sins deserve ; and therefore silences his soul, with the church,
saying, " Wherefore doth a living man complain, a man for the
punishment of his sins ? Thou hast punished us less than our
iniquities deserve." He sees, that the cup put into his hand, is
far from the bitterness of that cup that was put into the hand of
Christ ; and this makes him to say, " If these things were done in
the green tree, what shall be done to such a withered stick as I
am ?" and therefore I will even be dumb with silence before him,
not opening the mouth, because it is the Lord that doth it.
6, Although all these things I have named be the ingredients
and concomitants of true humility ; yet I think the very soul and
essence of gospel-humiliation lies in the soul's renouncing of itself,
going out of itself, and going in to, and accepting of the Lord
Jesus Christ, as its everlasting all; as the all of its light, life, strength,
righteouness, and salvation. And I think, that a man never passes
the verge of moral humility, till self-righteoueness be dethroned, till
the high and towering imaginations of the man's own righteousness
by the law be levelled by the mighty weapons of the gospel, and
be brought to submit unto the righteousness of God for justification,
which is revealed in the gospel from faith to faith.
In a word, the humble and lowly believer is content to be nothing,
that Christ may be all in all unto him : content to be a fool, that
Christ may be his only wisdom ; content to be, as he really is in
himself, a guilty condemned criminal, that Christ n^ay be his only
righteousness ; content to be stript of his filthy rags, that he may
be clothed with a'borrowed robe. 0, says the humble soul, " surely
in the Lord alone have I righteousness and strength : in him will
I be justified, and in him alone will I glory," Isa. xlv. 24, 25, " Yea
doubtless (says humble Paul), I count all things but loss, for the
excellency of the knowledge of Christ .Jesus m^^ Lord : and do
count them but drmg that 1 may win Christ, and be found in him,
not having mine own righteousness , which is of the law, but tliirt
which is through the faith of Christ, the righteousness which is of
VOL. II H
114 THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN.
God by faith," Phil. iii. 8, 9. And so much for the first general
head, namely, the nature of this lowliness.
II. The second thing proposed was, to sheio that the lowhj and
hu7nhle soul is the 2yeculiar favourite of Heaven. This will be abund-
antly evident, if we consider,
1, That when the Son of God was here in our nature, he shewed
a particular regard unto such. Ye have a clear instance of this in
the centurion. Math. viii. 8. The centurion there addresses Christ
in behalf of his servant, who was grievously tormented of the palsy ;
Christ, in the 7th verse, promises to come to his house and heal
him. Well, see the lowliness of the man's spirit, ver. 8. " Lord
(says he), I am not worthy that thou shouldst come under my
roof." And wdiat a large commendation Christ gives to the man,
you see in ver. 10, " I have not found so great faith, no not in
Israel." And v^cr. 13, he grants him all that he asked, " Go thy
■vvay, and as thou hast believed, so be it done unto thee." The
same we see in the Syrophenician woman, ]\Iatth. xv. 27. The
lowliness and humility of her spirit made her to sit with all the
repulses she met with. When Christ calls her a dog, she takes
with it, saying, " Truth, Lord, I am a dog," and fihall be content
if I may but have a crumb, the dog's portion. And what follows on
this ? "0 woman, great is thy faith : be it unto thee even as thou
wilt." Thus, I say, Christ, in the days of his flesh, discovered the
greatest regard unto the humble ; and he is the same now in a
state of exaltation that he was in a state of humiliation.
2, When God gives the grace of humiliation, it is a sign that
he intends more grace for that soul : 1 Peter v. 5, " He giveth
grace to the humble." Ye know men use to lay up their richest
wines in their lowest cellars ; so God he lays up the richest trea-
sures of his grace in the heart of the humble and lowl3^ And
hence it comes, that the humble Christian is ordinarily the most
thriving and growing Christian. The humble valleys laugh with
fatness, when the high mountains are barren ; so the humble
Christian is made fat with the influences of heaven, when lofty
towering professors are, like the mountains of Gilboa, withered
and dry, because the dew and rain of the graces and influences of
the Spirit are suspended from them.
3, Honour, exaltation, and preferment is intended for the humble
Boul : " Before honour is humility," says Solomon. Ps. cxiii. 7, 8,
" He raiseth up the poor out of the dust, and lifteth the needy out
of the dunghill ; that he may set him with princes, even with the
princes of his people." They shall be as it were his ministers of
state, that shall attend his throne, and have place among theui
that stand by.
4, God's eyes are upon the humble. Indeed the eye of his
omniscience beholds all the children of men ; but his countenance
beholds the humble and upright soul: Is. Ixvi. 1, 2, " Thus saith
the Lord, the heaven is my throne, and the eorth is my footstool ;
"^rtiere is the house that ye build unto me ? and where is the jilace
of my rest ? for all those things hath mine hand made, and all those
THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN. 115
things have been, saith the Lord ; but to this man will I look, even
to him that is poor and of a contrite spirit, and tremble th at my
word." The humble soul is the object of his peculiar love and
care : " The eyes of the Lord run to and fro throughout the whole
earth, to shew himself strong in their behalf."
5, Not only God's eye, but his ear is toward the lowly soul :
Ps. X. 17, " Lord, thou hast heard the desire of the humble ; thou
wilt prepare their heart, thou wilt cause thine ear to hear."
Would you have preparation for a communion-table ? AVould ye
be brought unto God's feet, and have a hearing there ? Then come
with lowliness and humility of soul.
6, The great Jehovah, the infinite God, he dwells in and with
the humble : Is. Ivii. 15, " Thus saith the high and lofty One that
inhabiteth eternity, whose name is Holy, I dwell in the high and
holy place ; with him also that is of a contrite and humble spirit,
to revive the spirit of the humble, and to revive the heart of the
contrite ones." God has a twofold palace where he dwells ; the
one is in heaven, the other is in the heart of the humble Christian.
He says of the humble soul, as he said of Zion, " This is my rest
for ever ; here will I dwell, for I have desired it." And for what
end Avill he dwell in the heart of the humble ? It is to revive and
comfort them. The new wine of the consolations of God, which are
not small, shall be poured into the heart of the lowly soul. He
will " comfort them that mourn in Zion, he will give them the oil
of joy for mourning, and the garment of praise for the spirit of
heaviness."
7, As God dwells with the humble, so the humble shall dwell
with God in glory for ever : Matth. v. 3, " Blessed are the poor in
spirit (which is the same with the lowly spirit), for theirs is the
kingdom of heaven." They shall sit not only at his by-table here
below, but be admitted to sit down at the high table of glory, and
to eat and drink with Abraham, Isaac, and Jacob, yea, with the
King of glory himself. It is tlie humble that surround the throne
above, as you see, Rev. iv. ; they take their crowns off their heads,
and cast them down before the Lamb, saying, " Thou art worthy,
0 Lord, to receive glory, and honour, and power." Thus you
see that the humble soul is the peculiar favourite of the high
God.
III. The third thing in the method was, to inquire why God has
such a respect unto the lowly.
Ans. 1, God has such a respect unto the lowly, not as if this
frame of soul were meritorious of any good at his hand, but because
this is a disposition that best serves God's great design of lifting
up and glorifying his free grace. What think you, Sirs, was God's
design in election, in redemption, in the whole of a gospel-dispen-
sation, and in all the ordinances thereof? Plis grand design in all
Avas to rear up a glorious high throne, from which he might display
the riches of his free and sovereign grace ; this is that which he will
have magnified through eternity above all his other names. Now
] 16 THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN.
this lowliness and humility of spirit suits best unto God's design
of exalting of the freedom of his grace. It is not the legalist, or
proud Pharisee, but the poor humble publican, who is smiting on
his breast, and crying, " God be merciful to me a sinner," that
submits to the revelation of grace. And truly I never think a man
truly humbled till he be brought so far off his law-bottom, on which
he stands by nature, as to lie down like a worm at the feet of
sovereign grace, heartily content to be indebted to free grace for
life, righteousness, pardon, and salvation.
2, God has such respect unto the humble soul because it is a
fruit of his own Spirit inhabiting the soul, and an evidence of the
soul's union with the Lord Jesus Christ, in whom alone we are
accepted.
?>, This is a disposition that makes the soul like Christ ; and the
likcr that a person be to Christ, God loves him aye the better.
We are told, that Christ was meek and lowly ; lie did not cry, nor
lift up, nor cause his voice to be heard in the streets ; though he
was the brightness of his Father's glory, yet he was content to
appear in the form of a servant ; though he was rich, yet he was
content to become poor, that we through his poverty might be
rich. Now, tlie humble soul, being the image of Christ, who is
the express image of his Father, God cannot but have a regard
unto him.
IV. The fourth thing in the method was, to lay before you some
marl's by lohich you migld try, ichether ye be amovg the humble and
loioJy, to lohom God has such a regard. You have especially need to
try tins now, when you are to make a solemn approach unto God
at his table. " Let a man examine himself, and so let him eat."
If you want this lowly frame of spirit, you cannot be welcome
guests at the supper of the great King,
Now, for your trial, I shall suggest these things following.
1, The lowly soul is one tliat is many times ashamed to look up
to heaven under a sense of his own vileness and unworthiness ;
as we see in the poor publican, and in David, Ps. xl. 12, " Imium-
erable evils have compassed me about, mine iniquities have taken
hold upon me, so that I am not able to look up : tliey are more
than the hairs of mine head, therefore my heart faileth me." In-
deed, when by faith he looks to his cautioner, and his everlasting
rigliteousness, his mediation and intercession, he has boldness to
enter into tlie Iioly of holies, and can come with boldness to the
throne of grace : T say, when lie looks to Christ, he is not asliaraed,
Ps. xxxiv. 5. Behold when lie looks to himself, as he is in himself,
he is even ashamed and co ifoundod b(>fore the Lord, and ready
to cry out with the prophet, Is. vi, .">. '• Woe is me, for I am
undone, because I am a man of miclcan lips:" how shall I spr>nk
unto the King, the Lord of hosts ? or how shall I appear before'
him ?
2, He is one that is many times put to wonder that ^lod has not
destroyed him. Ho wonders that God ha.'^ kept him ont of hell so
THE HUMBLE SOUL THE P£CULL\R FAVOURITE OF HEAVEN. 117
long, or that he has not let loose his hand, and made an utter end of
him ; and therefore he is much in adoring mercy, and long-suffer-
ing patience, with the church. Lam. iii. 22, " It is of the Lord's
mercies that we are not consumed, because his compassions fail
not."
3, He is one that is most abased under the receipt of the greatest
mercies and sweetest manifestations. We see this in the in-
stance of David ; when God promised to build him a sure house,
and gave him a promise of the Messiah to spring of his loins, the
man he is not lifted up, but, on the contrary, is filled with wonder
that God should stoop so far toward the like of him : '' Who am I
(says he), that thou hast brought me hitherto ?" The nearer that
the humble soul is admitted unto God, the higher that he is
lifted up unto the mount of enjoyments, he falls lower and lower
in his own esteem. Abraham, when admitted to plead with God
on the behalf of Sodom, Gen. xviii. how does he sink into nothing
in his own eyes? " Behold now, I have taken upon me to speak
unto the Lord, which am but dust and ashes."
4, He is one that renounces the law as a covenant, and disclaims
all pretensions to righteousness from that airt : " I through the
law, am dead to the law, that I might live unto God." 0, says the
man, when he looks upon the law of God in its spirituality and extent,
what can I expect from that airt, but wrath and ruin ? yea, I am
condemned already b}^ the law ; and if God mark iniquity, according
to the tenor of it, I am undone for ever : Ps. cxxx. 3, " If thou,
Lord, shouldst mark iniquities; O Lord, who shall stand?" So
then, try yourselves by this, Has a discovery of the law of God, in
its spirituality, made you to own and acknowledge, that all your
own righteousness is but as filthy rags, dung, and loss ?
5, He is one that has high, raised, and admiring thoughts of
Christ, and of his law-biding righteousness. As for the person
of Christ, O the humble soul admires that : the lower that he falls
in his own esteem, the higher doth Christ rise in his esteem. Ps.
Ixxiii., David there is laid so low in his own eyes that he cries,
ver, 22, " So foolish was I, and ignorant : I was as a beast before
thee." Well, while it is thus with him, what are his thoughts of
Christ ? see it, ver. 25, 26, " Whom have I in heaven but thee ?
and there is none upon earth that I desire besides thee. My flesh
and my heart faileth : but God is the strength of my heart, and
my portion for ever." And as for the righteousness of Christ, O
how does his soul admire that, and clasp aboxit it ! 0, says he, I
have no works, no righteousness of mine own, to commend me to
God, or wherewith to stand before him : but he is " the Lord my
righteousness ; and I will go on in his strength, making mention
of his righteousness, even of his only."
I might give you several other marks of this lowliness of soul.
I shall only name these two or three further. As,
1, He is one that looks on sin as his greatest burden, saying,
with David, " Mine iniquities are gone over mine head : as an
heavy burden they are toe heavy for me." And particularly in-
118 THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN.
dwelling corruption, the fountain of sin ; 0 bow does he mourn
and groan under that, saying, with Paul (Rom. vii. 24), " Wretched
man that I am, who shall deliver me from the body of this death."
2, He is one that values himself least, when others value him
most. 0, says be, others see only my outside ; but if they saw
the swarms of abominations that I see and feel in my own heart, I
would be a terror unto them. When the multitude is crying,
'' Hosanna to the Son of David, he is riding, meek and lowly,
upon an ass, and upon a colt, the foal of an ass,"
3, He is one that is not puffed up with the falls of others, like
some (1 Cor. v. 2) ; but rather the falls of others contribute to
humble and empty him the more of himself. He sees, from the
out-breakings of others, what is in his own heart, and how much
he is obliged unto God for restraining grace : For if the bridle
were but "laid on my neck, will the humble soul say, I would be
soon carried into the same excess of riot with others.
4, The humble soul is one that is thankful for little ; he will not
despise the day of small things : like the woman of Canaan, he is
content of the crumbs that fall from the children's table. The
humble soul is content of a bare word from the Lord. " 0," says
David, " God hath spoken in his holiness, I will rejoice." He
thinks much of a single word from the Lord's mouth, and waits
for it, as the servants of Benhadad, that catched at every word
that dropped from the mouth of the king of Israel.
5, The humble soul is content and desirous to know what is
God's will, that he may do it. Paul is no sooner humbled, but he
cries, " Lord, what wilt thou have mc to do ?" Give grace to
obey, and command what thou wilt.
V. The ffth thing in the method was, to ofer some motives to press
and recommend this lowliness and ImmiUly of spirit.
Mj Jirst motive shall be drawn from the excellency of the grace
of humility ; and its excellency especially appears in two things.
1, It assimilates the soul to Christ. Men are inclined to imitate
the example of the great ones of the earth ; but here is the most
noble pattern that ever was, even an incarnate Deity, saying,
" Learn of me, for I am meek and lowly."
2, It is the distinguishing character of a Christian. The people
of God are ordinarily called the humble and meek of the earth.
A proud Christian is a contradiction ; for pride is just an antipode
to true religion. 0 what a difference did it put between the
Pharisee and the publican ! The proud Pharisee he brags God, as
it were, with his good works : " God, I thank thee, that I am not
as other men are, or even as this publican. I fast twice in the
week, I give tithes of all that I possess." But the poor publican
stands afar off, as if the Majesty of Heaven Averc about to strike
him dead ; and yet the publican goes home to his house justified,
while the other is rejected.
Mot. 2d, Consider how reasonable this lowliness and humility of
Eoul is. Whatever way we view ourselves, we shall find it highly
THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN. 119
reasonable. It is highly reasonable, whether we look to ourselves
in particular, or the evils of the land and day wherein we live.
1. 1 say, take a view of thyself, man or woman, and thou shalt
find ground of humiliation. For,
Is^, Thou art a creature sprung of earth, whose foundation is in
the dust, and cannot pretend to a higher extract than the very
earth under thy feet. Hence is the exhortation of the prophet
Jeremiah, " 0 earth, earth, earth, hear the word of the Lord."
Earth in thy original, earth as to the supports of nature, and shall
return unto the earth in the end.
2dly^ Thou art not only a creature, but a frail creature, whose
breath is in thy nostrils. Thou standest continually upon the
brink of an endless eternity. And as there have but a few years
passed over our heads since we arose out of the dust, so, ere it be
long, death will sweep us off the stage, and then all our beauty,
strengtli, stature, and other bodily excellencies, will be covered
with rottenness : Is. xl. 6, 7, 8, there you see it is the cry both of
heaven and earth, '' that all flesh is grass." Solomon, giving a
description of the life of man, he sums it all up in two short words,
" There is a time to be born, and a time to die." He leaps over
the intermediate distance between man's birth and his burial, as a
thing that was not worthy of his notice. He is born, and then he
dies. The moment of time between the womb and the tomb is so
short, might he say, that it does not deserve to be named.
^dly, Thou art not only a frail, but a sinfnl creature, wholly
over-run with that loathsome leprosy, from the crown of the head
to the sole of the foot. 0, Sirs, what reason have we to be humble,
who have defaced the image of God, cast dirt on all the divine
attributes, trampled his law and authority under our feet. The
sinner has swallowed a cup of deadly poison, which will infallibly
destroy him, if infinite mercy and free grace prevent not. What
ground has he then to be proud ? 0, says the prodigal, " I have
sinned against heaven, and therefore am no more worthy to be
called thy son," or to have the room of a hired servant in the family.
Athlji, Thou art not only a sinful creature, but an impotent crea-
ture, that can do nothing in order to thy own help and relief. If
God had not laid help upon one that is mighty, we had been all of
us this day sinking under the fiery mountains of eternal vengeance
and wrath. Such an impotent creature is sinful man, that as to
natural things, he cannot make one hair of his head white or black,
or add one cubit to his stature. And so helpless is he, as to spi-
ritual and eternal concerns, that he can no more change the
wicked habits of his heart, or the wicked ways of his life, than, the
Ethiopian can change his colour, or the leopard his spots.
6tMy, Thou art a variable, changeable, and inconstant creature :
liable to many alterations, both as to thy outward lot and thy in-
ward frame. The man that is in greatest esteem to-day, may
have his reputation ruined by the envenomed tongue of calumny
to-morrow. In a word, thy health may soon be changed into
sickness, thy riches into poverty, thy strength into weakness, thy
120 THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN.
beauty into ujj,'ly deformity. And as for tliee, believer, though
thy state be firm hke the mountains, yet thy frame is but a change-
able thing. Perhaps thou mayst be saying with David one day,
'* By thy favour my mountain stands strong ;" and the next day
crying out, " I am troubled with the hiding of his countenance."
Although perhaps the candle of the Lord may be shining on thy
tabernacle, yet in a little thou mayst be going mourning withoiit
the sun.
2. This lowly frame of spirit is higldy reasonable, if we look
abroad unto the world, and particularly the land wherein we live.
0 what great cause of deep humiliation have we this day before
the Lord, when we take a view of the abounding profanity of our
day ! All ranks have corrupted their ways ; a flood of atheism
and wickedness, Jordan-like, has broke down all its banks. Have
we not reason to be humbled for the aniversal barrenness that is
to be found amongst us, under the drop of the glorious gospel?
May not the Lord say to us, as he said of his vineyard Cls. v.), " I
planted thee in a fruitful soil ; I took all imaginable pains upon
thee, by ordinances, by the rod, by mercies and crosses ; yet, after
all, when I looked thot they should bring forth grapes, behold,
they brought forth wild grapes." Again, have we not reason to
be humbled for the lamentable divisions that are to be found
amongst us ? " Ephraim against Manasseh, i\Ianasseh against
Ephraim, and both they together against Israel." Because of the
divisions of Reuben there are great tlionghts of heart. Church and
state are divided. And among other divisions that have been of
late, we are like to have a new division in point of doctrine.
There is a handful of ministers who have lately put in a petition
to our National Assembly, in favour of some of the pure and pre-
cious truths of the gospel, which they conceive to be injured by
an Act of Assembly. There is a mighty cry raised against them,
both in pulpits and in common conversation, as if they w^ere the
trouhlers of Israel, New-schen*iers, Antinomians, and wdiat not.
]\Iany strange errors are fathered upon them, which they never
once thought of. I shall be far from bringing a railing accusation
against them who study to wound their reputation, and to mar
the success of their ministry, for I look on many of them as great
and good men. But if they be helped to bear reproach for the
name of Christ, and for the cause of his truths, with humility and
lowdiness of mind, the Lord in his own time Avill find oat a way to
bring them forth to the light, so as they shall behold his righteous-
ness. And although their reputation should sink for ever in the
-world, under the load of calumny that is cast upon them, I hope
they thiidc it but a small sacrifice for the least truth of God, wdiich
is of more worth than heaven and earth. Ilow^ever, I say this,
among other things, is ground and cause of humiliation in our day,
that any of the precious truths of Christ should be under a cloud,
and that we should be divided in our sentiments thereanent.
Have we not reason to be deeply humbled for our woful defections
and backslidings, which arc the ground of om* divisions? We are
THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN. 121
departed from the Lord, and tlie Lord is in. a great measure de-
parted from us. What a woful withering wind has blown upon
God's vineyard in the land ! We are fallen from our first love,
our former zeal for God and his precious truths, and the royalties
of our Redeemer's crown. And is there not a lamentable decay as
to the power and life of godliness, which has dwindled away into
an empty form with the most? To conclude, it is not with the
nobles, gentry, ministers, or people, in Scotland, as once in a day
it has been ; and the worst of it is, that though it be so, though
gray hairs are here and there upon us, yet we do not perceive it :
we make our faces harder than a rock, and refuse to return to the
Lord. But I haste to a close.
Mot. 3cZ, Take a view of the noble patterns of humility that are
set before us for our imitation. The saints militant are patterns
of it. Abraham, the father of the faithful, in the forecited xviiith
of Genesis, with what humility does he address himself unto God ?
" Behold, I have taken upon me to speak unto the Lord, which am
but dust and ashes." And his grandson, Jacob, follows his foot-
steps herein, " I am less (says he) than the least of thy mercies."
In a word, Job, David, Isaiah, Paul, and all the cloud of witnesses,
have cast us a copy of humility. Again, the saints triumphant
cast us a copy of this grace : they take their crowns off their
heads, and cast them down at the Mediator's feet, ascribing the
glory of all unto him, saying, "Unto him that loved us, and
washed us from our sins in his own blood, and hath made us kings
and priests unto God and his Father ; to him be glory and
dominion for ever and ever. Amen." Again, angels are patterns
of it : they do not look on it as a disparagement to be ministering
spirits unto the heirs of glory. With what humility do they cover
their faces with their wings in the presence of God, Is. vi. ? Again,
Christ is a blessed pattern of this grace : " Learn of me, for I am
meek and lowly:" he has left us an example, that we should
follow his steps therein. " He humbled himself, and became
obedient unta death, even the death of the cross." Though he
was the high God, yet he " took upon him the form of a servant."
And therefore " let the same mind be in us, which was also in
Christ Jesus," Phil. ii. 5. In a word, the infinite Jehovah, the
eternal God, casts us a copy of humility ; for " he humbleth him-
self to behold the things that are in heaven, and in the earth ; "
and, as you see in my text, " though he be high, yet has he
respect unto the lowly." And are not all these patterns worthy
of our highest imitation ? And if this will not prevail, I offer,
A fourth motive : Consider the evil and danger of the sin of
pride, that lies directly opposite unto it.
1, It is loathsome in the sight of God; he cannot endure to look
on it; he beholds it afar off. Pi'ov. vi. 16, It is set in the very
front of these things that the Lord hates : " These six things doth
the Lord hate ; yea, seven are an abomination unto him : " and
the first of them is a jy'^^oud look. God hates every sin, but he
proclaims open war and hostility against the proud.
122 THE HUMBLE SOUL THE PECULLA.R FAVOURITE OF HEAVEN.
2, The evil of it appears in that it is a sign of a rotten heart
Avithin : Hab. ii. 4. " Behold, his soul which is Hfted up, is not
upright in liim." As humility and sincerity, so pride and hypo-
crisy go hand in hand.
3, It is the fertile womb of many other evils. It is the spring
of division: Prov. xiii. 10, "Only by pride cometh contention." As
I was saying just now, there are a great many divisions amongst
us at this day. Church and state is divided, congregations and
famihes are divided, ministers and people are divided: \yiiat is
the matter ? Pride lies at the bottom. If our proud hearts were
but so far humbled as to confess our faults one to another, our
divisions would soon come to an end. Again, pride is the mother
of error and heresy ; a root of bitterness that is troubling our
Israel at this day. When men, especially clergymen, who have
all a tang of infallibility with them, have asserted anything that is
amiss in point of doctrine, their pride will not allow them to re-
tract. Truth itself must rather fall a sacrifice than their reputation
sink. Pride of reason is the very soul of the Socinian, and pride
of will the soul of Arminian errors, and pride of self righteousness
is the source of that legal spirit that so much prevails in our day.
Again, pride is the spring and root of apostacy ; for, says Solomon,
" Pride goetli before destruction, and an haughty spirit before a
fall." Peter's pride was the immediate forerunner of his denying
his Lord and ]\I aster. But again, consider that Cxod has a par-
ticular quarrel with the sin of pride ; he has threatened to " scatter
the proud, in the imagination of their own hearts." You may read
a lecture of God's controversy with the proud. Is. ii. 11, 12, 13, &c.,
" The lofty loolcs cf man shall be humbled, and the haughtiness of
men shall be bowed down. — The day of the Lord of Hosts shall
be upon every one that is proud and lofty, and upon every one
that is lifted up, and he shall be brought low." And ver.. 17,
" The loftiness of man shall be bowed down, and the haughtiness
of men shall be made low : and the Lord alone shall be exalted in
that day." 0 what ruin has the sin of pride brought along with it !
1st, It turned angels into devils, and threw them from heaven
into hell; " being lifted up with pride, they fell into condemnation,"
as the apostle insinuates. God could not endure pi-ide to dwell so
near him ; and therefore he tumbled them down from heaven, and
laid them under chains of eternal darkness.
2dl7/, It was pride that has wrecked all mankind, when it
creeped out of the higher into the lower Paradise. " Ye shall be
as gods," said the serpent ; and immediately the bait was catched
at ; though in the event it made them liker the devil than God.
od/i/, We might trace the story of what ruins it hath brought
witli it upon the ungodly Avorld. Pharaoh refuses to bow so far
to the command of God as to let Israel go ; saying, " Who is the
Lord that I should obey him ;" and therefore he and his host shall
" sink like lead in the mighty waters." Haman's pride brought
him to an ignominious end: though he was his prince's greatest
favourite to-day, yet he was hanged to-morrow on the gallows
THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN, 123
which he had set np for poor Morclecai. Nebuchadnezzar proudly
vauuts himself of his royal palace, " Is not this great Babylon that
I have built for the house of the kingdom, by the might of ray
power, and for the honour of my majesty?" and immediately he
is turned out from the society of men, and made to eat grass with
the oxen. Herod, after his hne oration, he receives that applause
from the people without any check, " It is the voice of a god, and
not of a man ; and immediately the angel of the Lord smites him,
and he is eaten of worms."
4:t]ily, As God has punished it in the wicked, so he has shewed
his resentment against it in his own children. And pass who will,
they shall not miss a stroke, if their hearts bo lifted up within
them : " You only have I known of all the families of the earth ;
thei'efore I will punish you for all your iniquities." David's pride
prompted him to number Israel, that he might make his brag that
he was king over so many thousands ; and thereupon a raging
pestilence, in three days' time, sweeps away seventy thousand of
Israel. Hezekiah's pride made him to shew his treasure of precious
things to the king of Babylon's ambassadors : and therefore his
posterity and his treasures must be carried away to Babylon out
of their native land. In a word, tho' you were as the signet on
God's right hand, ye shall not escape a stroke of fatherly wrath
and anger, if you allow pride to lodge in your hearts. That
threatening shall surely take place, both among friends and
enemies, Prov. xxis. 23. " A man's pride shall bring him low."
And if it miss his person, it shall fall heavy on his family : Prov.
XV. 25, " The Lord will destroy the house of the proud."
VI. The sixth and last thing I proposed was, to offer a feio ad-
vices, ill order to your attaining this lowly frame and temper of soul,
lohich the high God doth so much regard.
1, Go to the law as a schoolmaster; read the ten command-
ments, and Christ's spiritual commentary upon them, Matth. v.
View the law of God in its utmost extent and spirituality, for it is
exceeding broad. This would make the proudest heart to lie in
the dust, Rom. vii. 9, " I was alive without the law once : but
when the commandment came, sin revived, and I died." The
feathers of his pride and legal righteousness soon fell, when the
law in its spirituality was set before his eyes.
2, Get Christ to dwell in your heart by faith ; for the reigning
power of this evil is never broken, till Christ come by the power
of his Spirit, bringing down the towering imaginations of the
heart, and erect his throne there. The more of Christ, the more
humility ; and the less of Christ, the more pride. When the spirit
of Christ enters into the heart, he stamps the likeness and image
of Christ there. 0 then, if you would have this humility and low-
liness of spirit, " lift up the everlasting doors, that the King of
glory may come in :" he brings a glorious retinue of graces with
him, whereof this is one of the first.
3, Be much in viewing the glorious perfections of the Majesty
124 THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN.
of heaven, as they are disphiyed in the works of creation and pro-
vidence ; but especially as they shine in the face of Jesns Christ,
and the glorious work of redemption through him. When the
prophet Isaiah saw the Lord high and lifted up, and his train fill-
ing the temple, he cries out, " Woe is me, for I am undone, be-
cause I am a man of unclean lips." See Job xlii. 5, 6, " I have
heard of thee (says he), by the hearing of the ear : but now mine
eye seeth thee. Wherefore I abhor myself, and repent in dust
and ashes."
4, Be much in viewing the rock whence ye were hewn, and the
hole of the pit whence ye were digged ; I mean your original cor-
ruption and depravation ; how you are conceived in sin, and
brouglit forth in iniquity. And 0 how much of this cleaves even
to believers themselves, while they are on this side of eternity !
There is a law in the members continually warring against the
law of the mind. This laid the great apostle Paul in the dust,
notwithstanding of his high attainments.
5, Be much in viewing the vanity of the creature, and all things
below. " Vanity and vexation of spirit," is written in legible cha-
racters upon all things under the sun. " The fashion of this world
is passing away." Be much in viewing the bed of the grave,
where you must lie down shortly, and where rottenness and cor-
ruption shall cover you : let this make you say, with Job, " to
corruption, Thou art my father ; and to the worm. Thou art my
mother, and my sister." View an awful tribunal, and an endless
eternity, that is to follow on the back of death, where you and I
shortly shall stand panels, and receive a sentence from the right-
eous Judge, which shall determine our state for ever.
6, Lastly, Be much in eyeing these patterns of lowliness and
humility which I already mentioned. God, angels, and saints
have cast you a copy of it. But especially be much in viewing
the humility and humiliation of the Son of God, which is proposed
as the great pattern (Phil. ii. 5, 6, 7, 8), " Let this mind be in you
which was also in Christ Jesus : who being in the form of God,
thought it not robbery to be equal with God : but made himself of
no reputation, and took upon him the form of a servant, and was
made in the likeness of men : and being found in fashion as a man,
he humbled himself, and became obedient unto death, even the
death of the cross."
THE NECESSITY AND PROFITABLENESS OF GOOD WORKS
ASSERTED.
A Sermon, preached at Kirkcaldy, April 12, 1724.
2 Cor. vii. 1. — Having therefore these promises, dearly beloved, let us cleanse our-
selves from all filthiness of the desb and spirit, perfecting holiness in the fear of
Gol.
Kev. xxii. 14. — Blessed are they that do his commandments, that they may have
right to the tree ot life, and may enter in through the gates into the city.
John vii. 17. — If any man will do his will, he shall know of the doctrine, whether
it be of God, or whether I speak of myself.
PREFACE.
THE following discourse is one of those for which I am become a debtor to the priblic, on
the occasion mentioned in the preface of that upon Rev. iii. 4. Although 1 am abundantly
sensible of my lame management of this important subject ; yet 1 am not conscious of swerving,
in anyone point of doctrine, from the word of God, and the approven standards of this church-:
and, if in the least jot I have departed tbereft-om, either in tliis or any other of these sermons
charged with heterodoxy, I am so far from pretending to infallibility, that 1 hope I shall
never be ashamed pubiicly to retract wbnt, upon conviction, shall be found to be amiss.
1 look upon it as one of the most difficult things that belongs to us ministers, in the
dispensation of the everlasting gospel, so to divide the word of truth, as to deliver it in the
order and connection wdierciu God has laid it in the new covenant. Indistinct views here
cannot miss to lead both ourselves and hearers into a maze and labyrinth of confusion, and
exceedingly mar the sweetness of divine truth, with the success of the gospel. Every truth
of God, even in itself, and abstractly considered, is precious ; but the beauty, lustre, and
sweetness of divine truth is never ^een or felt, until the truth be known " as it is in Jesus."
All the truths of divine revelation meet in him, as the beams in the sun, or as the spokes of
a wheel in their centre ; insomuch that, if any truth of God be handled, or any duty of the
law inculcated alistvactlyfrom him, it is taken out of its proper place where Go 1 has set it, and
consequi^ntly cannot miss to lose its savour and beauty : and therefore it was not without
ground the apostle expressed himself, as we have it, 1 Cor ii. 2, "1 determined not to know
any thing among you, save Jesus Christ, and him crucified." He is the glorious "foundation
laid in Zion," and " another foundation can no man lay;'' and if, in building, we do not keep
our eyes continually on this cliief corner stone, we cannot shun to make very confused and
irregular work. Irr a particular manner, when we inculcate good works upon our hearers, if
we do not lead them, in the first place, to worh that c/reat work of God, naiuely, to " believe
on him whom he hath sent," we do but press them to build castles in the air, wdiich fall down
as fast as they are reared up. All our works will be found to be but empty cyphers in the day
of the Lord, if this'foundation be not first laid. The root on which they grow, namely, that
of the old Adam, being rottenness, the blossom cannot miss to go up as the dust.
It is the ruin of thousands in the vi.sible church, that, whenever the law of God has pricked
or wounded their hearts, and brought them under any concern for salvation ; that, being
married to the law as an husband, they run to it for relief. Hence it is the ordinary dialect
of awakened sinners, before the revelation of the remedy, " What shall we do? " or, " What
good thing shall we do to inherit eternal life?" And, accordingly, they fall a doing and work-
ing, and there they rest ; by which means, these very duties, which should lead them to Christ,
prove a bar and hindrance of their cominj^ to him. But, since the fall of Adam, the law was never
given to man with a desigr, that he shotdd rest or stay in it, but. that man, by the law, might be
carried forth to him. who is " the end of the law for righteousness to every one that believeth.''
I own, that they who rest in the law and its works, may find some sort of peace and ease for a
while ; but true, solid, and lasting peace, can never be found on this side of Christ.
We do not read of any plaster that the stung Israelites were to make use of for their healing,
but only loolciny to the brazen serpent. If they had made a confection of the best herbs in the
126 THE NECESSITY AND PROFITABLENESS
•wilderness, or a plaster of all the sovereign ingredients in the world, and withall heaped up
mountains of prayers, or poured out seas of tears, all would not have helped, if they had not
looked unto the brazen serpent. God had appointed that as the only way of relief; and
therefore nothing else couM perform the cure. So, here, God hath set up his Christ as tlio
only way of life ; he hath lifted him up upon the pole of the gospel, " that whosoever believeth
in him should not perish, but have eternal life.'' And thougli we should spend our whole
time and strength, in praying, mourning, and other acts of obedience, all would be of no avail,
unless we made use of God's remedy, in a way of believing, and that is, " Look unto me, and
be ye saved, all the ends of the earth." Isaiah xlv. 22.
But, say ye, by this means we may lay aside praying, reading, hearing, and other duties of
obedience, altogether. I answer, By uo means. I do not bid you quit duties, but only as a
plaster for healing your wounds, or as a ground of acceptance. Duties, indeed, are subservient
unto the cure, but they themselves are not the cure. For instance, prayer is a seeking of the
cure, but not the cure itself: in leading and hearing, we are directed how to come at the cure,
but these are not the cure. We would reckon it a piece of prodigious folly, for one in distress
to reckon himself healed, merely upon his seeking and getting a physician's advice, though he
never apply the remedy prescribed. By our works of obedience, before conversion, like the
man lying at the pool, we only study to have a deportment suitable unto these who wait for
divine mercy ; and by our obedience, after conversion, we only express our gratitude for the
cure, which he, in his sovereign grace, hath wrought, by the Spirit's application of the blood of
Jesus : but still these works of obedience, whether before or after convei'sion, are not the cure.
It is a known maxim among sound divines, That being justified we work, but ive do not ivorJc
that toe may be justified. So then, let us never put our duties in the room of Christ. The
man that rests in anything on this side of Ciirist, will at last rest on this side of heaven. All
oin- duties and works of obedience will be but as ropes of sand, or chains of glass, too brittle to
draw our souls up to glory.
It is very observable, that the order and connection betwixt duty and privilege is quite
inverted in the covenant of grace, from what it was under Adam's covenant. In the last of
these, duty was the foundation of privilege; but, in the first, viz. the new covenant, privilege
received by faith is the foundation of duty. In Adam's covenant, man was first to do his
duty ; and on that ground, in a way of pactional debt, he might expect and plead the reward
of life. But now, man haviug forfeited life by the breach of that covenant, God will have him
to take life as a free giftthrough Christ ; and' thus to set his seal to his record, " that he hath
given to us eternal life, in his son .Jesus Christ ; '' and thereupon as a fruit and evidence of
life received, he will have us perform the duties of his law.
Itis pleasant to observe, that, when God published the law at Mount Sinai, he ushered it
in with th(i great new covenant grant, "I am the Lord thy God, which have brought theo
out of the land of Egypt, out of the hou'e of bondage." Here is the object and foundation of
their faith ; and thereupon he founds their obedience unto the precepts of the moral law.
" Thou shalt have no other gods before me. Thou shalt not make unto thee any graven
image. Thou shalt not take the name of the Lord thy God in vain. Renrnmber the Sabbath
day, to keep it holy,'' &c. If the commandments of the moral law had been set first, and
thereupon God had said, " Do these things, and I will be your God ; " this had been a pure
covenant of works indeed. But first he reveals himself as their God in Christ, a reconciled
God and Eedecuner ; and, upon this footing, presses obedience to his commandments. So
that, I say, the order of doctrine laid in the dispensation of the gospel, is first to lead the
sinner by faith unto Christ, .and to God in him ; and thereupon to inculcate obedience to the
law as a ride of duty. This order of doctrine I find nicely observed by the Westminister
Assembly, in compiling our excellent Confession of Faith and Catechisms; where they
tell us first ivhat we ore to believe, and then the duties which God requires of man. The
same method we find the apostle Paul observes in most of his epistles. So that this is no new
scheme, but the good old way. And if this order of doctrine be inverted, wo disturb the
comedy order which infinite wisdom has laid in the dispensation of the new coveuaut, and
infallibly return back to an old covenant of works.
This is the order I have aimed at in the following discourse: whether I have hit it right, or
not. I leave it to others to judge. I do freely own that ever since I knew any thing of
Christianity, I never found greater difficulty in any thing, than to bring my heart to fall in
with this order of the new covenant And even after the soul, as to the main, is brought to
acquiesce in this new method of salvation ; yet there is so much of the old Adam, I niean of
a legal spirit, in us, as is still leading u? insensibly back to Adam's covenant, viz. to expect
mercy, grace, and^ glory, on the score of something wrought in us, or done by ns. And our
words, who are minister.'^, do many times betray the legality of our hearts : which I speak in
a w.ay of regret, from my own sad v^xperience,' not in a way of rofiection uixin otlnrs. And I
make no doubt, but such as hiive a true taste of the gospel, may find sonu-thing of this in the
following discourse, though I have endeavoured to shun it as much as I could.
If, by the publication of these imperfect scraps, any shall be provoked to h.andle this, or any
of the other subj'ects, with more accuracy, which may be easily done, I shall heartly rejoice.
OF GOOD WORKS ASSERTED. 127
And if either the church of God, or any particular soul, shall be edified by reading this or
any other of the quarrelled sermons, he owes no thanks to me, but only to that God, who, by
his over-rulir.g providence, " makes the wrath of man to praise him :" and, for my own part,
I desire to believe, " that the remainder of his wrath he will restrain."
E. U.
PoRTMOAK, >
June 6, 1726. j
Tit. ill. 8. — This is a faithful saying, and these things I will that thou affirm con-
stantly, that they which have believed in God, might be careful to maintain good
works : these things are good and profitable unto men.
THE apostle having, in the preceding part of this chapter,
particuhirly from the 4th verse, and downwards, given a
brief summary or epitome of the doctrine of the gospel, and of the
free grace of God towards sinners, through the imputed righteous-
ness of our Lord Jesus Christ; he proceeds in this 8th verse, to
shut up the whole with a serious advice unto Titus, what use to
make of the doctrine of grace among his hearers ; namely, upon
that footing, to urge them to the study of practical godliness as
great gain : This is a faithful saying, and these things I icill that thvu
affirm constantly^ &c.
Where these things are considerable.
1, We have the apostle's epilogue, or conclusion, with which he
shuts up that grave and weighty subject, wdiich he had been treat-
ing in the preceding verses, This is a faithful saying. Some indeed
do understand this as a pretace unto what follows ; but I find the
generality of interpreters do rather connect the asseveration with
what went before, and particularly with what the apostle had
asserted in the verse immediately preceding, to wit, " That being
justified by his grace, we should be made heirs according to the
hope of eternal hfe ;" and then immediately adds, This is a faithful
saying. The apostle foresaw, by the spirit of prophecy, tliat the
doctrine of grace would meet with strange opposition in after ages
of the world ; and that opposition was already begun in his own
day, as appears from his epistle to the Galatians ; and therefore
ratifies it with the greater solemnity, This is a faithful saying.
From whence I observe, by the by, That as ministers of Christ
are to declare the whole counsel of God, so there are some truths
that need to be more vouched and dwelt upon than others ; par-
ticularly truths that are more fundamental, and most controverted
by gainsayers. Hence we find, there is sometimes an oyes, or a
watchward, added to some truths, requiring our more diligent
attention, and serious entertainment. Thus the apostle here,
considering the opposition the doctiine of grace would meet with
from men of legal spirits, he adds this word of attention to the
close of it. This is a faithful saying. Ministers are watchmen, and
set for the defence of the truth ; and therefore, when any truth of
God is in danger, they are to double their guard, and to support
these truths that are most attacked by the enemy, that so they may
not fall in the streets. And if it be the duty of ministers to teach,
inculcate, and support those truths that are controverted or con-
128 THE NECESSITY AND PROFITABLENESS
tradicted ; surely it is also the duty of people to study these truths,
and the arguments that support them, that so they may be in a ca-
pacity to distinguish between truth and error, and " to give a reason
of the faitli and hope that is in them." The Bereans have a high
commendation given them ; they are called men of noble and ex-
cellent spirits, on this account, that tliey would not swallow down,
by an implicit faith, the doctrines taught even by the apostles
themselves ; no, but they tried even the apostolic doctrine by the
standard of the law and testimony. And this is a thing not only
commanded and commended in the scriptures of truth, but most
agreeable likewise to the dictates of right reason. How is it pi*o-
fitable that people can obey the command of " contending for the
faith once delivered unto the saints," if they do not understand the
doctrine of faith, particularly these doctrines that are in danger
of being wrested from them ? Ministers are called " stewards
in the house of God, and stewards of the mysteries of God.",
Now, you know it is very much the interest of the house or
family, to see that their steward feed them with sound and whole-
some food, otherwise they may come to swallow a stone instead of
bread, or a scorpion instead of a fish. We call you. Sirs, to ex-
amine and tiy our doctrines at the bar of the word ; and if they
will not abide the trial there, let them sink and perish for ever.
There is always ground to suspect any set of men who decline or
shun any fair trial of their doctrines ; for " he that doth truth,
cometli to the light, tliat his deeds may be made manifest, that,
they are wrought in God." But,
2, In the words we have an apostolic command given unto Titus,
and in him to all ministers of the gospel, " These things I will that
thou affirm constantly." The word in the original rendered affirm^
is borrowed from the practice of these who, when they buy or sell
a thing, do oblige themselves to maintain the claim and title against
all law-suits or entanglements. Titus, and other ministers, are
not only to teach the doctrines of the gospel, but to confirm and
make them good against all the cavils or questions that may be
moved about them.
3, In the words we hare a particular doctrine which the apostle
recommends to be taught by Titus, namely, " That they who have
believed in God, should be careful to maintain good works."
Where notice tlic foundation of all good works, and that is believ-
ing in God, to wit, in God as he is manifested in Christ, God re-
conciling the world to himself; for out of Christ he cannot be the
object of faith, but of terror to a guilty sinner. Now, this believing
in God is the very foundation of all good works : for " without
faitli it is impossible to please God :" and they that have believed,
are enjoined to maintain good works. The word in the original
is borrowed from the military, particularly such as set themselves
on the front of the battle, and march forward to encourage the
whole army to follow them. " Believers," would the apostle say,
" must not only do good works, but must be patterns and ensamples
thereof to others ;" according to that of Christ, " Let your lights so
OF GOOD WORKS ASSERTED. 129
shine before men, that they may see your good works, and glorify
your Father which is in heaven." But the import of this you may
meet with more fully afterwards.
4, We have a very cogent and weighty reason why believers
are to maintain good works ; why, says he, " These things are good
and profitable unto men." The apostla, in the 5th verse, had
secluded good works from any casualty or influence on our justi-
fication or eternal salvation : " Not by works of righteousness,
which we have done, but according to his mercy, he saved us."
Now, lest any should allege, -that, in that case, good works were
altogether useless, he adds this as a caveat, and says, " Do not
mistake it, for although your good works be not profitable for
justification, yet they are good and profitable unto men on many
other accounts," of which we may hear likewise afterward.
The doctrine I notice from the words is this.
DocT. " That as faith, or believing, is the source of good works ;
so these good works, which are the fruit of believing, are good
and .profitable unto men. Or take it thus, That they who have
truly believed, are to be careful to maintain good works, these
being good and profitable unto men." The foundation of this
doctrine from the words is obvious.
In speaking to it, I shall, through divine assistance, observe the
method followino:
I. I would speak a little of these good works, which they who
have believed in God are called to maintain. •
II. Of that believing in God, which is the source and fountain of
good works.
III. Shew, that these good works, flowing from faith, are good
and profitable unto men.
IV. Apply the whole.
I. I say, I would speak a little of good works. Where I would
shew.
1, What works they are that may be called good loorks.
2, What is imported in maintaining of good works.
First, What sort of works they are that may be called good works.
In general, then, you would know, that, considering the law as a
covenant, or an abstracted rule of righteousness, as contradistinct
from the gospel, there are no works done by men that can be
called good works ; for '" there is none that doth good (in this
respect), no, not one : In many things we offend ^all." The most
blameless and perfect actions of the most consummate believer
that ever drew breath in God's air, while in this state of sin and
imperfection, cannot perform a work legally good, because of the
mixture of sin that attends his best performances. And hence it
is, that we find the saints in scripture owning, that they could not
"stand, if God should mark iniquity ;" that " all their' righteous-
ness is as filthy rags;" that their "goodness extendeth not to
VOL. I. 1
130 THE NECESSITY AND PROFITABLENESS
him." 0 Sirs, if God should "lay judgment to the line, and
righteousness to the plummet," we, and all our good works, would
be for ever rejected, like reprobate silver. And therefore we have
little reason to think or imagine, that God is a debtor to us for any-
thing we do, or that our good works do procure the favour of God,
his acceptation, or a title unto life. But our Avorks are called good
works, as having a respect unto the law, considered as a rule of
duty, in the sweet hand of a Mediator. He makes his yoke easy,
and his burden light, to his people, by accepting of their weak
mints and endeavours, through his perfect obedience and satis-
faction, as good, though attended with manifold imperfections.
Now, to constitute an action good in an evangelical sense, there
are several things requisite.
1, To make a work a good wo^k, it must be done by a good
and holy person, renewed by the Spirit of Christ, and justified by
his merit. It is beyond all dispute and controversy, that the
person must first be accepted of God, and reconciled to him in
Christ, before the work can be accepted. Abel's person was
accepted of God, and then his oftering. And hence it is, that the
sacrifices of the wicked are said to be an abomination to the Lord.
The very " ploughing of the wicked is sin." The matter is this ;
God is angry with their persons, and he hates and loathes them
while out of Christ ; and therefore nothing that comes from them,
or that is done by them, can be acceptable. And therefore, I say,
to make works good and acceptable unto God, they must be done
by a person that is in a gracious and reconciled state.
2, To make a woi-k a good work, it must be a thing required
and called for by the law of God. The reason of this is plain,
because it is God's will tliat makes any thing sin or duty; and if it
be not agreeable to his revealed will, he may say unto us, " Who
hath required this at your hand?" Hence Christ taxeth the
Pharisees, saying, " In vain do they worship me, teaching for
doctrines the commandments of men." And therefore, if you
would do any work acceptable to God, you mnst take care, that
the thing you do be required and commanded of God. Indeed
there are some actions that are of an indifi^crent nature ; that is,
God has left men at a perfect liberty, whether to do them or not.
But then it would be remembered, that these actions, in the case
of offence or edification, they cease to be indifferent, and fall under
some commandment of the moral law. In Avhich case Paul says,
1 Cor. viii. 13, " If meat make my brother to offend, I will eat no
flesh while the world standeth." It was a thing indifferent,
whether Paul did eat flesh or not ; but when offence was like to
follow his eating, he M'ould abstain from it as much as though it
were expressly forbidden in the law of God, because, in that case,
it became a breach of the law of love and charity.
3, To make a work a good work, it must be done out of a right
principle. It must be done out of a principle of faith, as was
already hinted ; for no work can be acceptable without this, Heb.
xi. 6. And there is a twofold faith requisite in a good action. (1),
OF GOOD WORKS ASSERTED. 131
A general faith or persuasion, that the thing we do may be done
lawfully. And of this the apostle speaks, when he says, " What-
soever is not of faith, is sin," Rom. xiv, 23. And, (2), A particular
justifying faith, believing the acceptance of what we do, only
through the Lord Jesus Christ, and his merit and mediation.
Again, a good work must be done out of a regard unto the autho-
rity of God commanding : and that not simply with a respect
unto the authority of a God Creator ; for thus a heathen, or a
Mahometan, may obey God, and do good actions ; but out of a
respect unto the authority of a God in Christ. We must eye the
authority of the Creator in our obedience, as coming in this blessed
channel, otherwise it is not a true Christian obedience : for we
Christians are under the law to Christ ; and when we are so, we
are not without law to God, seeing God hath commanded us to
hear his voice, and to obey him, as our Lord, King, and Lawgiver.
" And whatsoever we do in word or deed, we are to do all in the
name and authority of the Lord Jesus Christ, to the glory of God
by him." x\nd further, good works must be done with simplicity
and godly sincerity, avoiding hypocritical and Pharisaical ostenta-
tion in the discharge of duty ; for " his soul which is lifted up, is
not upright in him," Hab. ii, 4.
4, To make a work a good work, it must be done to a right end.
It must be done to the glory and honour of God, this being the
principle and ultimate end of our being, according to that of the
apostle, 1 Cor. x. 31, " Whether ye eat or drink, or whatsoever ye
do, do all to the glory of God." It must be done as a declaration
of our gratitude to God for redeeming love. We are bought with
a price ; therefore we are to " glorify him in our souls and bodies,
which are his." They must be done also with a view to the
edification of others. Matt, v. 16. But these, and many other
tilings to this purpose, will fall in to be spoken to more particularly,
when we come to the fourth general head proposed in the prose-
cution of the doctrine.
Secondly^ I come to inquire what may be the import of that
T^hxSiQQ oi hem^ carefid to maintain good icorhs? To this I answer
briefly, in the following particulars : —
1, It implies a diligent attendance , unto the rule of the w^ord;
according to that of David, Ps. cxix. 9, "Wherewith shall a young
man cleanse his way ? by taking heed thereto according to thy
word." The man he makes God's statutes the men of his counsel.
And when he is called to this or that piece of service, he takes
advice of his counsellors, whether he may do or forbear. They
are " a lamp unto his feet, and a light unto his path." As Israel
looked to the pillar of cloud, and of fire, in all their motions and
travels, for direction through the wilderness ; so the gracious soul
he looks to the law or testimony in every step of his way towards
the Canaan that is above.
2, It implies an anxiety or solicitude of soul, to have his actions
managed and ordered according to that rule. It is the very desire
of his soul, to be found in the Lord's way ; as it was with David^
132 THE NECESSITY AND PROFITABLENESS
Ps. cxix. 5, " 0 that my ways were directed to keep thy statues !"
He desires not only to have his outward walk, but the inward
frame of his very soul, all the thoughts of it, moulded in an agree-
ableness unto the law of God : Ps. cxix. 80, " Let my heart be
found in thy statutes ; that I be not ashamed." Such is his con-
cern for this, that he lays up the law of God in the very cabinet
of his heart, as an antidote against sin: Ps. cxix. 11, "Thy word
have I hid in mine heart, that I might not sin against thee."
3, It implies a holy watchfulness against all the temptations,
motions, or occasions of sin, either in thought, word, or action :
" I said, I will take heed to my ways," says David. The man sets
a watch over his heart, according to that command, " Keep thy
heart with all diligence : for out of it are the issues of life." He
sets a watch over his eyes, and makes a covenant with them ; and
over his lips, lest f^in should either enter, or go forth by that door.
4, It implies an embracing of every opportunity for doing of
good works that God puts into his hands, and improving the same.
When God puts the opportunity or talent in his hand, he studies
to lay it out for the Master's use, and his own and other's profit
and advantage ; according to that of Solomon, " Whatsoever thy
hand findeth to do, do it with thy might."
5, It implies a going on, or a progress in the duties of obedience,
without returning back again to the old trade of sin. The Christian,
he is not like the dog returning to his vomit, or the sow that was
washed to wallow in the mire ; no, but " the righteous he holdeth
on his way ; he maintains good works ; he waxes stronger and
stronger ; he ft)rgets things that are behind, and reacheth forth
unto things that are before."
6, The word here, as I hinted in the explication, implies an
exciting or influencing of others to the study of good works. The
word, as I said, is borrowed from captains or commanders, who
go in the front of the battle, encouraging the soldiers of the army
to follow their example. The believer he studies to cast a good
copy, and to recommend holiness and good works unto others, by
his practice ; so as others, seeing his good works, may be en-
couraged to do the like.
7, Lastly^ This maintaining of good works miist needs take in a
doing of all by faith, and improving the strength of Christ : "I
will go in the strength of the Lord God : I will make mention of
thy righteousness, even of thine only." But this leads me to the
second general head.
II. The second general thing proposed in the method, was, to
give some account of this helieving in God, xohich is given as the character
of those who maintain good loorks. Here I would do three things.
1, Shew what believing in God implies. 2, Give sotne of the
qualities of this believing. 3, Shew the influence that it hath upon
good works.
First, What believing in God imports.
1, It imports the knowledge of God, in a suitableness to the
OF GOOD WORKS ASSERTED. 133
revelation which he hath made of himself to us, through Christ,
in the gospel. I do own, that the very heathens may know his
eternal power, by the things that are seen ; but there is no saving
knowledge of God by a guilty sinner, but as he is in Christ : 2 Cor.
iv. 6, " God who commanded the light to shine out of darkness,
hath shined in our hearts, to give the light of the knowledge of
the glory of God, in the face of Jesus Christ." And whatever fine
notions or speculations people may have of God, and of his excel-
lencies, as discovered in the works of creation and providence ;
yet, if their notions of him be not regulated by the gospel-revela-
tion, and if this revelation of a God in Christ be not opened by
the Spirit of wisdom, rending the vail of ignorance and unbehef
that is upon the mind by nature, there can be no saving, satisfying,
or sanctifying knowledge of God, and consequently no true faith
or believing. Indeed, a rational knowledge may produce a rational
faith, and an historical knowledge may produce an historical faith;
but it is only a saving illumination of the mind with the knowledge
of a God in Christ, reconciling the world to himself, that caii pro-
duce a saving faith. And this knowledge is so essential to faith,
or believing, that we find it frequently in scripture called by the
name of knowledge : " I will give them an heart to know me, that
I am the Lord. By his knowledge shall my righteous servant
justify many. This is life eternal, to know thee the only true God,
and Jesus Christ whom thou hast sent."
2, To believe in God, it implies a firm and steady assent nnto
the truth and veracity of God speaking in his word. It is to
believe and credit what he says, on his own testimony. This is
called a "receiving the record of God, a setting to the seal that
God is true, a believing of the report of the gospel." When the
man hears " the word of the truth of the gospel," he is ready to
cry out, with the apostle, " It is a faithful saying." This word is
established in the heavens ; yea, heaven and earth shall pass away,
but this word of God endureth for ever.
3, To beheve in God, is to trust that this word of a reconciled
God in Christ is not only true in the general, but that it shall be
true to me in particular, that it shall be made good to me. He
takes up God in Christ as a promising God, promising peace and
pardon, grace and glory, in Christ ; and he takes up the promise,
as coming to him in the offer of the gospel, as the immediate
ground and foundation of his faith : Acts ii. o9, " The promise is
unto you, and to your children, and to all that are afar off, even
as many as the Lord our God shall call." Now, I say, the man
taking up the word of grace and prom.ise in this way, he trust's the
promiser for the performing thereof to his own soul : he takes it
as sufficient security for all promised good, saying. Here is my
" substance ; This is all my salvation." Hence faith acted upon
the promise of God is called "the substance of things hoped for,
the evidence of things not seen," Heb. xi. 1. And this is what
many notable divines, both abroad and at home, call the assurance
of faith, or the appropriating persuasion oi faith ; because there is
134 THE NECESSITY AND PROFITABLENESS
not only a persuasion of the truth of the promise, but a persuasion
of it, with appHcation and appropriation of it to the man himself
in particular. And this is all I say at present about the ingredients
of faith in God. I come,
Secondbj, To give some of the properties and qualities thereof.
And there are these few following that I mention.
1, It is a staying, quieting, or composing grace. It Avill settle
the mind under the greatest storms and disorders : Is. xxvi. 3,
" Thou wilt keep him in perfect peace, whose mind is stayed on thee."
Hence the believer, under clouds of desertion, temptation, and
affliction, is directed to " Trust in the name of the Lord, and stay
upon his God." Is. 1. 10.
2, It is a receptive or a taking grace. It gives nothing to God
as other graces do, but only takes or receives from the Lord : it
does not come to give, but to get. Hence it is expressed by a talcing^
Rev. xxii. 17, " Whosoever will, let him take the water of life
freely ;" or, which is the same thing, a receiving, John i. 12, " But
as many as received him, to them gave he power to become the
sons of God, even to them that believe on his name." Faith is in
scripture sometimes compared to the eye : " Look unto me, and
be ye saved, all the ends of the earth," Is. xlv. 22. You know the
eye, when it beholds external objects, it does not give anything
to what it beholds, but only takes in the image or impression of
what it sees, and conveys that to the mind ; so faith, it does not
add or give anything to God ; only it beholds him, and the dis-
coveries he has made of his grace, and glory, and love, and faith-
fulness in Christ, and impresseth the soul therewith. Hence Ave,
by beholding his glory as in a glass, are said to be changed into the
same image, 2 Cor. iii, 18.
3, Although it be only a receptive grace with respect to its object,
yet it is a mighty operative grace with respect unto its subject where
it is implanted : for, as you may hear afterward, it influences every
good word and work ; and, therefore, all true obedience is called
the obedience of faith. 8o that an idle or inactive faith is but dead,
like the body without the; soul.
4, It is a radical or rooting grace. It roots the soul, as it were,
in the root of Jesse, the phmt of renown. And itself is the root
of the other graces of the spirit, whereby they arc made to grow
and blossom. As the tree strikes its roots into the ground, and
from thence draws fatness, sap, and moisture, conveying a digested
nourishment unto the several brandies, whereby they are made
to bud and flourish, and bring forth fruit : so faith, it grafts and
unites the soul to Christ, deriving spiritual sap, and moisture,
and ffitness, whereby every other habit of grace is drawn forth to
a lively exercise.
o, It is a most humble and lowly grace. It carries the man
quite out of himself into Christ for all. "Hence it is called a " sub-
mitting unto the righteousness of God," Rom. x. 3. A very strange
expression ! Shall it be reckoned submission for a condemned
criminal to receive a pardon ? Is it submission for a naked beggar
OF GOOD WORKS ASSERTED. 135
to receive a robe ? Yet thus it is ; the pride of our hearts will
not stoop so low, as to be obliged to the Son of God for righteous-
ness, pardon, and life. And this is the very thing that makes
faith or believing so difficult. What difficulty is there for a naked
man to receive a garment to cover him ? What difficulty for a
poor man to receive a gift ? What difficulty for a weary man to
sit down and rest him ? But the thing that makes this difficult is,
the pride of our hearts, together with our ignorance both of our
malady and remedy. Now, I say, faith it breaks the pride of the
heart, and submits, or lies down, as it were, at the foot of sovereign
grace, heartily content to be indebted to Christ for all. The man
is content to be a fool, that Christ may be his wisdom ; content to
be a criminal, in the eyes of law and justice, and conscience,
that Christ may be his righteousness ; content to own himself a
polluted filthy sinner, that in him he may be sanctified ; content
to own himself a slave, that he may be a free man in Christ, and
share of his redemption. This is true gospel-humility indeed,
and what the high and lofty One regards : Is. Ivii. 15, " Thus
saith the high and lofty One that inhabiteth eternity, I dwell with
him that is of a contrite and humble spirit." Though God be high,
yet hath he regard unto such as are thus lowly.
6, It is an elevating and ennobling grace. Though it be a
humbling grace, yet it is a most exalting grace ; it elevates the
soul above this lower world, it looks down on it as a dunghill, and
mounts up with wings toward the land that is very far off; it
enters within the vail, and takes a view of things invisible, and
particularly of an unseen Christ, and triumphs in him : "Whom
having not seen, we love ; in whom, though now we see him not,
yet believing, we rejoice with joy unspeakable, and full of glory."
It mounts fe^o high, that it will even dare to sit down upon the
throne with Christ in glory : hence we are said to sit together with
him by faith in heavenly places.
7, It is a cheering and a comforting grace. We are " filled with
all joy and peace in beheving. I had fainted, (says David), unless
I had believed."
8, It is a bold and confident grace. Hence we read frequently
of the boldness of faith, and the assurance of faith, Heb. iv. 16,
Heb. X. 22. It is disputed at this day, whether assurance be of
the essence of faith. I incline not to call it by the name of assur-
ance, because some boggle at that word : but I choose rather to
call it by the name of the certainty of faith. I do not design to
enter much upon that controversy at present ; all I say of it is only
this, that there cannot miss to be a certainty in faith, because
doubts and fears do evanish before it. "• Why are ye fearful, 0 ye
of little faith ? " How faith can fill the soul with joy and peace,
yea, with "joy unspeakable, and full of glory," if it have no cer-
tainty in it as to these things in which it doth rejoice, is what I
think no man is able to account for. How a man can rest on Christ,
and apply him and his salvation to himself in particular, and yet
not believe " that he shall be saved through the grace of Christ/'
136 THE NECESSITY AND PROFITABLENESS
to me appears a paradox. I do not say that faith excludes doubts
out of the behever ; but I say, that faith excludes doubting out of
its own nature. Light excludes darkness out of its nature ; and
yet there may be mucli darkness in a room where there is some
light. Certainty may be of the nature of faith, although there be
much darkness and doubting in the believer, through the preval-
ency of ignorance and unbelief that remains in him, and will re-
main, while he is clogged with a body of death. So, in like
manner, love it excludes enmity out of the nature of it ; and yet,
in the believer, who loves Christ, there is much remaining enmity,
whereby his love is exceedingly weakened : so the certainty of
ffiith is weakened through the remaining unbelief that is still in
the believer's heart. But now here it would be remembered, that,
although there be a certainty in the nature of faith, a certainty
of truth, rest, or confidence in God, grounded on his promise
in Christ ; yet there is a great difference betwixt this certainty of
faith, and the certainty or assurance of sense or reflection, which
some call a discursive assurance : for the certainty of sense is built
upon the soul's own experience or feeling : but the certainty of
faith is built on the promise, and Christ in the promise. The first
sf)rt of assurance is not at all in thp nature of faith; but the last
sort of assurance or certainy, is what is, and has been owned, by
all the stream of reformed divines, both at home and abroad, ever
since our happy reformation from Popery. I shall only add here,
that the difference betwixt the certainty of faith and of sense, is
very evident and obvious ; for the one has a respect to what the
soul feels and sees at present before it : but the other, to wit, the
certainty of faith, has a respect to things promised, which are not
Been or felt otherwise but as they lie in the womb of the promise,
and in the veracity of the promiser. To give you a few instances :
by the certainty of faith, Moses, and the believing Israelites, knew,
before they came out of Egypt, that they would have a passage
through the Ked Sea as through dry-land ; but, by the certainty
of sense, they knew it, when they saw the waters file off on every
hand, making a lane for Israel to pass on. By faith, acted on God's
promise, they knew that the walls of Jericho would fall down at
the sounding of rams' horns ; but, by the certainty of sense, they
knew it, when they saw them actually fall flat before them. By
the assurance of faith, Abraham believed, without staggering, that
he should have a son, because God had promised it ; Init, by the
assurance of sense, he knew it, when he got Isaac in his arms. By
the assurance of faith, Abraham, and the Old Testament worthies,
believed tliat the Messiah was to come in the fulness of time ; but,
by the assurance of sense, John the Baptist, and others, knew it,
when they saw him manifested in the flesh, and beheld his glory,
saying, " Behold the Lamb of God which taketli away the sin of
the world." By the certainty of faith, we under the New Testa-
ment are persuaded and assured, that Christ is to come again the
second time ; but, by the certainty of sense, we shall know it,
when we shall see him descend from heaven with a shout, with
OF GOOD WORKS ASSERTED. 137
the voice of the archangel, and trump of God. By faith we are
assured of the resurrection of the dead, and of our own resurrection
in particular ; but, by sense, we shall be assured of it at that day,
when the voice shall be heard, commanding the sea to give up its
dead, and the earth to give up its dead. Thus, 1 say, there is a
great and visible difft-rence between the certainty oi faith, and the
certainty of sense. By f\\ith acted upon the promise, 1 believe the
remission of sins, and of my sins, thrcugh Christ ; but, by the cer-
tainty of sense, I am assured of this, when Clod by his ^pirit seals
his pardon on my soul with a sensible smile of his countenance.
By faith I believe God to be my God, because he has said it in the
covenant, " I will be their God;" but, by the certainty of sense,
I believe this, when he reveals and manifests himself to my soul.
By faith, grounded on the promise of eternal life in Christ, 1 believe
mine own salvation in particular ; but, by the certainty of sense, I
beheve, because I have believcd,orbecauseGodha.s discoveredhim-
self to be a saving God to m.e. by the operation of his Spirit upon my
soul. So, I say, faith is a bold and confident grace ; it intermeddles
with, applies, and appropriates, and makes use of the goods of the
testament of Christ as its own, the testament being confirmed in
the blood of the Lamb ; and this testament it not only pleads, but
rejoiceth in. The language of faith is not properly. May be, or,
Peradventure it shall be so ; though I grant that a weak faith may
many times lurk under a may-be : but, 1 say, let faith be stript of
its encumbrances, or of these things that are opposite to its nature ;
let it but get a full view of the promise, and faithfulness of the
promiser, it will set its foot on the belly of unbelief, and all dis-
couragements, saying. It shall be, because God hath said it. Thus
you see faith expresseth itself, Mic. vii, 7, 8, 9, 10, " I will look
unto the Lord : I will wait for the God of my salvation ; my God
Avill hear me." And, ver. S, " When I fall, I shall arise ; when I
sit in darkness, the Lord shall be a light unto me " And, ver. 9,
at the close, " lie will bring me forth to the light, and I shall
behold his righteousness."
9, It is a very quick-sighted grace. It can see relief coming to
the soul at a vast distance, saying, " I shall see the goodness of
the Lord in the land of the living." It can look through frowning
dispensations, and see love in the heart of God.
10, It is a strengthening and establishing grace : " Except ye
believe, ye shall not be established." It is by faith that we are
*' strengthened in the grace that is in Christ Jesus." Faith in a
manner weikls the very arm of Omnipotency, and cries with Paul,
" I can do all things through Christ which strengtheneth me."
To conclude, faith is a patient grace ; it waits on the Lord till
his time come for the accomplishment of his promise. Unbelief is
hasty : " I said in my haste, all men are liars : but he that believ-
eth shall not make haste." Its language is, " I will look unto the
Lord : I will wait for the God of my salvation. The vision is for
an appointed time, but at the end it shall speak, and not lie : though
it tarry, wait for it, because it will surely come, it will not tarry.''
138 THE NECESSITY AND PROFITABLENESS
Thirdy^ I proceed now to inquire what influence tliis faith hath
upon good works V Ans. There are several things that are inlaid
Avith the very nature and exercise of faith, Avhich cannot miss to
influence holiness and good works. As,
1, True faith it unites the sonl to Christ, who is the very root
and fountain of all holiness. "From me (saith the Lord), is thy
fruit found. Except ye abide in me, and I in you," to Avit, by faith,
" ye canuot bring forth much fruit." Indeed, a person in a state
of nature may bring forth many fruits that are morally and
materially good ; but, without union with Christ, we can do no
Avork that is spiritually good and acceptable ; for, " as the branch
cannot bear fruit of itself, except it abide in the vine ; no more
can ye, except ye abide in me." We may as Avell " gather grapes
off" thorns, or figs off thistles," as expect works that are spiritually
good from a person out of Christ. Why ? The reason of it is plain :
his root is but rottenness, Avhile he grows upon the old Adam ; and
therefore his blossom shall go up as dust. While a man is growing
upon the old Adam, he is married to the law as a coA'^enant; and
therefore all his Avorks they are but dead works: and can ever dead
works be acceptable to the living God ? We must be *' dead to
the law by the body of Christ," and married unto that better hus-
band, before Ave can *' bring forth fruit unto God," Rom. vii. 4.
2, Faith works by loA'-e ; and " loA^e is the fulfilling of the laAV."
Love to God in Christ is the nest and immediate fruit of true and
saving faith. Noav, the heart being oiled with the love of God in
(yhrist, this makes the man to abound in good works : " The loA'e
of Christ constraineth us," says the apostle. LoA^e makes a man
to keep God's commandments. Love Avill make a man to run
through fire and water for him. " Many Avaters cannot quench
love," &c. Song. viii. 7, " Who shall separate us from the loA'-e of
Christ?" Rom. Viii. 35.
3, Faith is a shield to quench the fiery darts of Satan. When
temptation without, and corruption within, are forming a con-
spiracy against the Avork of grace in the soul, whereby the whole
Avork is endangered, tlien faith breaks the plot, and countermines
it. When Adonijah's conspiracy had carried the Avhole strength
of the kingdom of Israel, it Avas broken by making application
unto David, " Hast thou not said that Solomon shall reign ?" So,
Avhen temptation and corruption have carried tlie matter to a
great height, the conspiracy is broken by faith's application to
Christ: 0 Lord, hast thou not said that grace sliall reign, and that
" sin shall not haA-e dominion over me ?" And thus the soul is
made to go on its way, " rejoicing to Avork righteousness."
4, Faith applies the promises of the new coA'-enant, and fetches
grace from thence, for obeying the precept of the laAv. So that
faith, as it were, tra\"els between the precept and the promise : it
carries the man from the precept unto the promise, and from the
promise to the precept. As for instance, Avhen the law says,
"Thou shalt loA^e the Lord thy God Avith all tliy heart, and Avith
all thy soul, and with all thy strength, and Avith all tl)y mind ;"
OF GOOD WORKS ASSERTED. 139
faitla runs to tlie promise, where God hath said, " I will circumcise
their hearts to love me." When the law says, " Thou shalt fear
the Lord thy God, and make him thy dread ;" faith, in that case,
runs to the promise for the grace of fear, '' I w411 put my fear in
their hearts, that they shall not depart from me." Does the law
say, " Thou shalt know the Lord, and acknowledge him for thy
God ?" Well, faith looks to the promise, " I will give them an
heart to know me, that I am the Lord." Does the law obhge
us to keep all his commandments ? Faith runs to the promise,
and applies it, " I will put my spirit within you, and cause
you to walk in my statutes."
5, Faith hath influence on good works, as it beholds the au-
thority of a God in Christ interposed in every commandment of
the law. The eye of natural reason may see, as was hinted, the
authority of a God-creator, as is plain in the case of the heathens ;
but it is only the eye of that faith, which is of God's operation,
that can behold the authority of a God in Christ, and receive the
law out of his hands. In this respect we are told, " that no man
can call Jesus Lord, but by the Holy Ghost." And when the law
is received from his mouth, it does not reflect dishonour upon God
as a Creator. O ! when a God in Christ is viewed by ftiith, the
soul cannot but cry out, " He is my King of old, working salva-
tion in the midst of the earth : His commandiuents are not grievous,
his yoke is easy, and his burden is light :" for I see it no more a
covenant of works to me, but a rule of obedience, sweetened with
redeeming love and grace. Thus, you see what influence faith
hath upon good works.
in. The third general head proposed in the method was, to
inquire in ichat resjject good icorl's are profitable iinto men.
But, first, I would show you negatively, wherein they are not
profitable unto men.
1, Then, they are not at all profitable unto men for justification
or acceptance before God; for " by the works of the law (says
the apostle) shall no flesh be justified." Our justification and
acceptance, both as to our persons and our works, goes upon quite
another ground, namely, upon the everlasting righteousness, the
obedience and death, of the Son of God, as our surety, appre-
hended by faith. It is in him '' that all the seed of Israel shall be
justified, and shall glory." Indeed the generality of men, that
are trained up in a Protestant country, will tell you that they do
not expect to be justified by their own righteousness, but only by
the righteousness of Christ. But alas ! how few are they that do
really and actually submit unto this righteousness ! There is a
cursed bias in the heart of man to lean to something in himself.
Is not this the language of thy heart many times ? 0 ! if I had
such a frame, such a melting heart, such' love, such a degree of
humility and obedience, then I think God would accept of me, and
love me, on that account. But, Sirs, let me tell you, that it is not
on the account of anything wrought in you, or done by you, that God
140 THE NECESSITY OF PEOFITABLEXESS
accepts of you ; but only on the account of the doing and dying of
the Son of God. I naay say to all legalists, that are looking for ac-
ceptance with God on the groundof the law,and theirown obedience,
as the prophet Isaiah says to a set of men in his day (Is. lix. 6),
*' Their webs shall not become garments, neither shall they cover
themselves with their works." So, then, good works are not at all
profitable to righteousness and justification. Hence is that (Is.
Ivii. 12), " I will declare thy righteousness, and thy works, for they
shall not profit thee."
2, Good works are not at all profitable to found a claim or title
unto heaven, or yet to any blessing and mercy proinised in the
whole covenant of grace ; for heaven, and all the blessings that
lie on this side of it, they come to us in the way of a free gift.
God gives Christ his unspeakable gift, and with him he freely
gives us these things: "The gift of God is eternal hfe, through
Jesus Christ our Lord." I own indeed, that in God's covenant of
promise there is a connection and order established for conferring
of these promised blessings unto us : so that when God gives one
thing, it is a pledge of another thijig a-coming : when he gives
grace, to be sure he will give glory ; when he gives a mourning
heart, it is a sign that comfort is a-coming, because that is God's
method and way, " to give the oil of joy for mourning, and to
revive the heart of the humble." But though the tears of gospel-
mourning be a sign and evidence of comfort a-coming, yet they are
not the condition for which God bestows comfort. So God has
connected faith and salvation together in the covenant; so that
" he that believeth shall be saved." But it is not our faith that
entitles us unto salvation ; no, but faith unites the soul to Christ,
in whom we recover our right to the forfeited inheritance. It
is by virtue of the soul's union \vith Christ by faith, that it is
entitled to all the promised blessings. Hence all the promises
are said to be "in him yea, and in him amtn." There is no
promise in the Bible, but it is made in the first instant to Christ
as the head, and in him to the members of his mystical body.
Just as it was in the first covenant, to wit, the covenant of works;
the promise of life, upon condition of perfect obedience, was made
directly to Adam as the covenant head, and, in him, to his
posterity : so in the new covenant, of which Christ is the head,
the promise of life, and every thing belonging to it, is first made
to him ; and, in him, to all his spiritual seed and offspring: and in
this respect, all the promises are yea and amen in him. Christ is
the first heir of all things ; and the title of the yoimger brethren
is only through him, or by virtue of their union with him. Thus,
good works, I say, are not profitable unto men, in order to found
a title to heaven and eternal life.
3, Our good works, as they are not profitable unto men in any
of these respects, so neither are they profitable unto God, as
though he had any advantage by them : Job xxii. 2, 3, " Can a
man be profitable unto God, as he that is wise may be profitable
unto himself? Is it any pleasure to the Almighty, that thou art
OF GOOD WORKS ASSERTED. 141
righteous? or is it gain to him, that thou makest thy ways per-
fect?" Hence David acknowledgeth, that " his goodness extended
not to the Lord." Alas! we are ready to think, that God is much
indebted unto us, when we do this or that. Have we fiisted and
prayed, mourned and repented, kept the Sabbath, attended
ordinances, and performed this or the other duty ; and yet will not
God be pleased with all ? No, no ; do not mistake it, Sirs, you
that bring these things as a price in your hands, to recommend
you to God, all your duties are but like the cutting off a dog's
neck, and the offering of swine's blood upon his altar. And there-
fore he will say to you, as he said to Israel, Isa. i. 11, " To what
purpose is the multitude of your sacrifices unto me."
But now, you may perhaps say to me, by this way of speaking
you make good works profitable for nothing at all. What strange
doctrine is this? I answer, although they be not at all profitable
in any of these respects, but wholly unprofitable and pernicious;
yet good works, when done out of a principle of faith, they are
really profitable on many other accounts. As,
1, They are profitable, as they are the fruits and evidences of a
true and lively faith: Jam. ii. 18, "Yea, a man may say, thou hast
faith, and I have works : shew me thy faith without thy works,
and I will shew thee ray faith by my works." And ver. 22, "Seest
thou how faith wrought with his works, and by works was faith
made perfect?" From whence it is plain, that works are profit-
able, as the fruits and evidences of true faith. We know that
there is sap and life in the tree by the fruits, tlie leaves, and
blossoms, that it puts forth ; so we know our faith to be a true
faith, by the fruits of holiness and good works. Yea, our good
works will be brought forth, at the last day, as the evidence of
our faith ; and therefore it is said. Rev. xx. 12, " They were judged
according to their works." Works are not a ground of confidence,
but an evidence ; they are not the foundation of faith, but the
fruits of it ; and the believer's comfort may be increased by the
sight of good works, though it is not built on them. In a word,
they manifest our claim and title to the crown, but do not at all
found or merit the same. We have peace with God, and with
conscience, by the righteousness, of Christ: and by holiness, or good
works, our peace of conscience is maintained and evidenced unto us,
2, They are profitable, as they are testimonies and evidences of
our gratitude unto God for the wonders of his grace and love,
manifested in and by Jesus Christ. Hence is that of David, Ps.
cxvi. 12, 13, " What shall I render unto the Lord, for all his
benefits towards me ? I will take the cup of salvation, and call
upon the name of the Lord." 1 Pet. ii. 9, "Ye are a chosen
generation, a royal priesthood, an holy nation, a peculiar people ;
that ye should shew forth the praises of him who hath called you
out of darkness into his marvellous light." The works of obedience
they are, as it were, thank-offerings unto God for the benefits
bestowed on us ; and when men have not a conversation suitable
unto their mercies, they despise the goodness of God. Hence it
142 THE NECESSITY OF PROFITABLENESS
is that the Lord complains of such, saying, " Do ye thus requite
the Lord, 0 foohsh people and unwise?"
3, They are profitable and needful for strengthening our assur-
ance : 1 John ii. 3, " Hereby we do know that we know him, if
we keep his commandments." And ver. 5, " Whoso keepeth his
word, in him verily is the love of God perfected : hereby know we
that we are in him." 2 Pet. i. 5, to ver. 10, from all which you
see, that assurance is strengthened and confirmed by the fruits of
holiness and good works. We read, that " the spirit beareth
witness with our spirit, that we are the children of God :" and it
is well, when, with the Avitness of the Spirit, we have that of
water, that is, sanctification and purity of heart and life.
4, They are profitable, as they are edifying unto others : Mat,
V. 16, " Let your light so shine before men, that they may see
your good works, and glorify your Father which is in heaven."
Christ does not there encourage vain-glory and boasting, but
proposeth the true end of our visible or external holiness, namely,
that others may have matter of praise to God for his grace abound-
ing toward us ; and that they may be also engaged to the study
of holiness and practical religion by our example. It was a saying
of Hierom, " That he loved Christ dwelling in Austin." So we
ought so to walk, as others may love Christ dwelling in us. It is
an exhortation to believing wives, 1 Pet. iii. 1, so to walk, that
their husbands may be won to the Lord. So that, I say, good
works are edifying to others.
5, They are profitable, as they serve to adorn the profession of
the gospel : 1 Tim. vi. 1, " Let as many servants as are tmder the
yoke, count their own masters worthy of all honour ; that the name
of God, and his doctrine, be not blasphemed." Tit. ii. 5, 9, 10, 11,
12. Thus they serve to adorn religion. The church is the Lord's
garden ; and you know the fruitfnlness of the trees of the garden
serve exceedingly to adorn it ; whereas barrenness, or bad fruit, is a
disgrace, and makes the garden to be ill spoken of. When men,
professing godliness, have not a walk and conversation suitable,
it makes enemies and strangers to conclude, that all religion is but
a fraud or cheat, and that there is no reality in it ; Avhereas a
fruitful conversation stops the mouths of the enemies of religion ;
1 Pet. ii. 15, " So is the will of God, that with well-doing ye may
put to silence the ignorance of foolish men."
6, They are profitable, as they manifest our implantation or
ingrafting into Christ : Eph. ii. 10, " We are his workmanship,
created in Christ Jesus mito good Avorks, Avhicli God hath before
ordained that Ave should Avalk in them."
7, There is an analogy and proportion betAA'een good works and
glory : Rora. vi. 22, " But noAv being made free from sin, and
become servants to God, ye have your fruit unto holiness, and the
end everlasting life." But I do not insist.
IV. I proceed noAv to the last thing in the method, which was
the application.
OF GOOD WORKS ASSERTED. 143
First, This Joctrine may serve for information in these two or
three particukirs.
1, vSee hence the right way to attain true morahty, or how you
may come to do good works to purpose : you must believe in God,
and by faith be united to the Lord Jesus Christ. The apostle,
(Rom. vii.) tried to do good works by the strength of nature, but
it would not do with him ; for " the commandment which was
ordained to life, he found to be unto death." And I do verily
believe, that none shall ever make a better hand of it than he did,
try it who will, by the strength of nature. The law of itself only
irritates corruption, instead of mortifying it ; for, says he, " When
the commandment came, sin revived." Like a serpent that is
chilled with the cold, it lies as if it were dead ; but when brought
to the heat, it revives and spits venom : so corrupt nature, when
brought to the commandment, or the commandment brought to it,
it revives and gathers strength, and discovers more malignity than
it did before : " Sin, taking occasion by the commandment, works
in us all manner of concupiscence."
2, See hence, how unjustly ministers, who endeavour to preach
the doctrine of the grace of God, or who preach down works in
the matter of justification, are aspersed as enemies to good works
and holiness, or as if they separated between faith and good works.
This was a calumny cast upon Christ himself, which made him
offer that vindication. Mat. v. 17, "I am not come to destroy the
law or the prophets, but to fulfil the law." This was a charge
against the protomartyr Stephen (Acts vi. 13), that he " spoke
blasphemous words against the holy place, and the law." And this
also was a charge against the apostle Paul and his doctrine : hence
it is that he anticipates that objection, flom. iii. 31, " Do we then
make void the law through faith ? God forbid : yea, we establish
the law."
3, See hence the folly of those who, under a pretext of grace,
or of faith in Christ, give way unto licentiousness, as many carnal
gospellers do. Whatever pretences such may have to faith, yet
they are strangers unto it, and never felt the effect of divine grace
on their own souls ; otherwise it would " Teach them, that denying
ungodliness and worldly lusts, they should live soberly, righteously,
and godly in this present world." It is no new thing for corrupt
nature to abuse the doctrine of the grace of God. This Avas an evil
the apostle complains of in his day ; hence he takes notice of some
who argued, that they might sin, that grace might abound, Rom.
vi. But though the doctrine of grace may be abused, while it lies
floating in the head : yet when it gets into the heart, it engages
to holiness in all manner of conversation. In a word, though the
doctrine of grace may be abused, the habit and exercise of grace
cannot be abused unto sin.
Use 2d of exhortation. It is so, that it is they and they only who
believe, that do and can maintain good worlds? Then my first
exhortation is, O believe in the Son of God. We read of a com-
pany, John vi. 28, who came to Christ, asking him, " What
144 THE NECESSITY OF PROFITABLENESS
sliall we do, that we might work the works of God?" Christ's
answer is, ver. 29, " This is the work of God, that je beheve on
Lim whom he hath sent." This is the great and fundamental
precept that lays the foundation of all true obedience ; for all true
obedience is i!Ae obedience of faith. And therefore study to obey
that great commandment, 1 John iii. 2,3, " And this is his com-
mandment, that we should believe on the name of his Son Jesus
Christ." But I do not enlarge upon this use at present.
The second exhortation is to them that have believed, that you
mav '' be careful to maintain good works." Time will not allow
me"^to enlarge upon this either ; only consider by way of motive
shortly, that, as every person of the adorable Trinity bears a share,
according to their particular economy, in the work of man's
redemption ; so there is an obligation, arising from every one of
them, trying us to the study and maintenance of good works.
The Father has elected you from eternity, and loved you with an
everlasting love. And why did he elect you? It was unto holiness
or good works : Eph. i. 4, 5, " He hath predestinated us unto the
adoption of children by Jesus Christ to himself, according to tho
good pleasure of his will, that we should be holy, and without
blame before him in love." The Son has redeemed us with his
blood, not only that we should be liberate from wrath, but that we
should be holy, and abound in the fruits thereof: Tit. ii. 14, "He
gave himself for us, that he might redeem us from all iniquity,
and purify unto himself a peculiar people, zealous of good Avorks."
The Holy (ihost is our Comforter, and he dwells in us as in a
temple ; and therefore we are bound and obliged not to grieve
him. " Grieve not the Holy Spirit of God, whereby ye are sealed
unto the day of redemption. Know ye not that ye are the temple
of God, and'^that the Spirit of God dwelleth in you? If any man
defile the temple of God, him shall God destroy." Thus,' I
sav, every person of the adorable Trinity, and their relation to us,
obligeth us to the study of good works. Again, the covenant of
grace, and the promises thereof, not only encourage, but oblige ua
to the study of good works : 2 Cor. vii. 1, " Having these promises,
dearly beloVed,"let us cleanse ourselves from all filthiness of the
flesh and spirit, perfecting holiness in the fear of God."
But I must of necessity pass other motives, and conclude the
whole with a few directions or advices. Take these following :—
] , If you would do good works, take care that your state be
right, I mean, take care that ye have a station in Christ the second
Adam ; for, without this, you cannot bring forth fruit, either pleas-
ing to God, or profitable to your own souls. Thou art but a thorn
and thistle in God's vineyard, while thou art in a state of nature ;
and therefore there is no good fruit of obedience that can grow
upon thee. See that you have the spirit of Christ within you ;
and for this end plead that promise, Ezek. xxxvi. 27, " I will put
my spirit within you, and cause you to walk in my statutes." It
is the spirit of the head that animates all the members of the body :
he helps our infirmities in prayer, and in good works also.
OF GOOD WORKS ASSERTED. 145
2, In all your works or duties of obedience, keep your eye upon
the chief corner-stone that God hath laid in Zion. You know a
mason or builder he cannot miss to make very irregular work, if
he do not keep his eye upon the foundation and corner-stone of the
house ; his work will be marred. Just so is it here ; if we do not
keep our eye on Christ by faith, as the foundation laid in Zion, the
foundation of acceptance, the foundation of assistance, we can
never yield acceptable obedience unto God. And when either the
merit or spirit of Christ go out of sight, immediately the heart
turns legal, whereby all our duties are spilled and marred.
3, Study always to keep up the lively impression of this awful
truth upon your hearts, that God could find matter of condemna-
tion against you, not only from your worst sins, but from the best
of your duties. The most holy and heavenly man that ever
breathed, durst not adventure the salvation of his soul upon the
most heavenly thought that ever he conceived. Due impres-
sions of this will help to keep your hearts right in point of right-
eousness ; so as not to build your acceptation before God upon
your good works, but only on the works of the Son of God. The
apostle, I find, has a notable word to this purpose, 1 Cor. iv. 4,
" I know nothing by myself, yet am not hereby justified." The
apostle's meaning is (I know nothing by myself), as if he had said, I
am not conscious to myself of any unfaithfulness in my ministry,
or trust that God has reposed in me ; my conscience does not
smite me for neglect of duty, ("yet am I not hereby justified ").
Though "I have laboured more abundantly than all the rest; though I
have fought the good fight, finished my course, kept the faith (yet am
I not thereby justified);" all this will not make a righteousness by
which I may expect to be justified or accepted of God. No, he ac-
countedall as dung and loss, in the pointofjustification,that he might
be found in Christ, not having his own righteousness. So that you
see, even in the presence of your best graces, works, and duties of
obedience, free grace through imputed righteousness is to be your
only sanctuary and city of refuge.
4, Whenever you are helped to do any thing in obedience to the
law, still remember what you do is done in a borrowed strength,
and that will keep you humble ; for it is a vain spirit that is proud
of what is borrowed : 1 Cor. iv. 7, " Who maketh thee to differ
from another ? and what hast thou that thou didst not receive ?
now if thou didst receive it, why dost thou glory as if thou hadst
not received it?"' And therefore do not sacrifice to your own net;
for it is not free will, but free grace, to which thou art beholden.
" It is God which worketh in us, both to will and to do of his good
pleasure."
5, Beware of legal ends and motives in the performing of good
•works.
Quest. What are these ? I answer,
\st, It is a legal end in obedience, when a man obeys, or does
good V7orks, to make an atonement for his former sin. Some folk
when they have fallen into any sin of omission or commission, for
VOL. i. K
146 THE NECESSITY AXD PROFITABLENESS
wliicli their consciences do check and challenge them, they will
purpose, vow, and resolve, that they will do better in time coming ;
and thereby they think they will make God amends for what in-
jury they have done to him and his holy law. This argues a legal
spirit. There is nothing that can atone for the guilt of sin, but
the ransom and propitiation that God hath found.
2Jry, When a man yields obedience, only to still the clamours of
an awakened conscience, or to keep his conscience easy. Alas! Sirs,
our own righteousness and good works they may well ditt and
stop the mouth of conscience ; but they will never " purge the con-
science from dead works." Nothing less can satisfy conscience,
God's deputy, than what satisfies divine justice ; and that is the
blood of Christ applied by faith. And therefore it must needs
argue or discover a man to be of a legal spirit, that licks himself
whole with his good works. Good works are not to be neglected ;
but they are not to be rested in, or ujDon, as a righteousness.
3c?/y, When a man yields obedience to the commands of the law,
only that he may be kept out of hell. It is true, indeed, there is a
filial fear of God as a Father, and of his Fatherly displeasure, which
is one of the principal springs of gospel-obedience, according to
what you have, Jer. xxxii. 40, " I will put my fear in their hearts,
that they shall not depart from me." But there is avast difference
between this, and a slavish fear of hell and eternal damnation :
there is as great a difference between the one and the other, as
between the fear that a loving child has to an affectionate father,
and the fear that a condemned criminal or malefactor has of his
judge : the one is driven to obedience through terror, but the
other is drawn to obedience through love. I do not deny but a
child of God, through the prevalency of temptation, desertion, or
unbelief, may come to be under such a spirit of bondage ; but then
it is not his privilege, but his punishment. And in so far as the
child of God is acted in his obedience by a siyirit of bondage unto fear,
his obedience is legal ; for when he acts like himself, like a believer
indeed, he *' serves the Lord without fear," without slavish fear of
hell and wrath, " in holiness and righteousness before him, all the
days of his life," Luke i, 74, 75.
AtJihj^ When a man performs good works, to procure a right and
title to heaven and glory. For, as I was saying, our title comes
only by Jesus Christ ; Christ is the first heir of eternal life, and we
are joint-heirs icith him. But ye may say, are we not told. Rev. xxii.
14, " Blessed are they that do his commandments, that they may
have right to the tree of life, and may enter in through the gates
into the city?" For clearing this to you, you would know, tliat
there is a twofold right to glory, which is the thing there sj-joken
of, to wit, a legal and evidential right. (L) 1 say, there is a legal
or a law right. You know the title to life and glory was forfeited
by the breach of the law in the first Adam ; and it must be recov-
ered again by a perfect obedience unto the law : and Avhose obed-
ience can do this, but the obedience of Christ imputed to us for
righteousness ? So that, I say, we come to have our law right
OF GOOD WORKS ASSERTED, 147
and title to glory, and other blessings, only recovered in Christ,
and by the imputation of his righteousness to us, whereby " the
law is magnified, and made honourable." But, (2.) There is a
right of evidence, whereby our right, through Christ, is evidenced,
and cleared up to our own souls. And this is the right that I con-
ceive is spoke of in the scripture last mentioned. " They that do
his commandments," and yield obedience out of gospel principles
and motives, they give evidence of their right, through Christ, to
heaven and glory ; and they shall " enter in through the gates in-
to the city of the new Jerusalem." But to make our own obed-
ience, our own holiness or good works, the ground and foundation
of our claim to the gloi'ies of heaven, is grossly legal and popish.
Thus, I say, study to be aware of doing good works out of legal
motives and principles ; for these are like the dead fly, that makes
the apothecary's ointment to stink.
5thly^ My last advice is. Study to yield obedience out of gospel
principles, ends, and motives. I shall not enlarge upon these,
because they were hinted at already. Obey and do good works,
with an eye to the glory of God, out of a principle of gratitude
unto him that has bought you with his blood. And yield obed-
ience, that in this way ye may maintain fellowship and communion
with God. It is the man "that hath clean hands, and a pure heart,
who hath not lift up his soul unto vanity, nor sworn deceitfully,
who shall ascend into the hill of the Lord, and who shall stand in
his holy place." The duties of obedience, they are like waggons
or chariots, which bring the soul to Christ, and the embraces of
his love, though they be not the procuring or meritorious cause of
the least blink of the Lord's countenance. And then, to conclude,
study the duties of obedience, not that ye may obtain a title to
heaven, which is the fruit of the Kedeemer's purchase ; but that
ye may attain an aptitude and " meetness for partaking of the
inheritance of the saints in light:" for though there be no con-
nection of merit, yet there is a connection of congruity and
suitableness between begun holiness here, and consummate
holiness hereafter. It is among the irreversible decrees of heaven,
that unholy, unsanctified sinners, continuing so, shall never enter
into the kingdom of God. No unclean thing shall ever enter the
gates of the new Jerusalem. And therefore beware of thinking,
that when we lead you to Christ, as the only foundation of your
title to eternal life, thereby we encourage any in a way of sin or
unholiness. No ; the grace of God in this gospel teacheth iia
better things, namely, to " deny all ungodliness and wordly lusts,
and to live soberly, righteo'asly, and godly in this present world."
CHRIST DT THE BELIEVER'S ARMS.
A Sermon, preached at the celebration of the Lord's Supper in Strathmiglo,
May 10, 1724.
Ps. Ixxiii. 25, — " "Whom have I in heaven but thee ? and there is none upon earth
that I desire besides thee."
Luke ii. 28, — " Then took he him up iu his arms, and blessed God."
IN the preceding context, from verse 25th and downward, we
have the following particulars recorded concerning Simeon,
of whom my text speaks. 1, We have an account of his character,
ver. 25, He was a just and devout man; that is, one that made,
conscience of the duties of the first and second table of the law ;
just towards man, and devout towards God. Note, That there
are no barren branches in Christ the true vine : " They that have
believed in him, will be careful to maintain good works, and will
have a respect to all his commandments." Another part of
Simeon's character is, that he " waited for the consolation of
Israel ;" that is, for Christ the promised Messiah, who is, has
been, and will be the matter and ground of consolation to all
believers, in all ages and periods of time ; and " blessed are all
they that wait for him, for they shall not be confoimded." Another
part of his character is, that " the Holy Ghost was upon him ;"
and that both as a Spirit of prophecy, and a Spirit of holiness. It
is the privilege of all true believers, that they have " the spirit of
glory, and of God resting upon them," 1 Pet. iv. 14. 2, We have
here a promise made to Simeon, ver. 26, " And it was revealed
unto him by the Holy Ghost, that he should not see death, before
he had seen the Lord's Christ." In this promise, Simeon saw him
by the eye of faith, before he saw him by the eye of his body.
Note, That faith's views of Christ in the promise, makes way for
the sensible manifestations of him here, and the immediate enjoy-
ment of him hereafter: Eph. i. 13, " After that ye beheved, ye
•were sealed." 3, We have the time when, and the place where
Simeon had this promise actually accomplished unto him, ver. 27,
it was in the "temple, when the parents brought in the child
Jesus, to do for him after the custom of the law." Note, They
who would have a meeting with Christ, must wait upon him in
his temple, and ordinances of his appointment ; for it is there that
" every one doth speak of his glory." 4, In the words of my text
•we have Simeon's welcome and kindly reception he gave to the
Messiah, when he met him in the temple, " Then took he him up
in his arms, and blessed God."
Where notice, 1, Simeon's privilege, " He took him up in his
CHRIST IN THE BELIEVER'S ARMS. 149
arms," viz. in the arms of his body : but at the same time he
embraced him also in the arms of faith, and took him up as the
salvation of God ; otherwise he could never have blessed God for
him, as the promised Messiah, " a light to lighten the Gentiles,
and the glory of his people Israel." I am ready to believe, that
there, were many who got Chi'ist in their arms, when he was an
infant, who never had been formed in their hearts : but Simeon
got him both in the arms of his body and soul at once. Some
may be ready to think, 0 what a happy man was Simeon, and
what a sweet arms-full had he, when he had the great Messiah,
Immanuel, God-man, in his bodily arms! It is true indeed this
was a privilege ; but yet his greatest privilege was, that he had
him clasped in his arms of faith. And though now his body be
out of our reach, yet still there is access to embrace him in a way
of believing : and this is what every true believer hath the exper-
ience of, either in less or more. 2, In the words Ave have Simeon's
gratitude for this privilege : He blessed God. He is in a praising
frame, being " filled with joy and peace in believing." And his
heart is so big with praise, that he wishes immediately to be away
to the land of praise, where he might get a well-tuned harp put
into his hand, and join with the Hallelujahs of the redeemed above:
" Now," says he, " lettest thou thy servant depart in peace." So
much for explication of the words.
Before I proceed to the doctrine I intend to insist upon, we may
observe, from the text and context, 1, That God's word of promise
to his people is sure, and never fails of accomplishment. Simeon
here had got a promise from the Lord, " that he should not see
death, before he had seen the Lord's Christ ;" and accordingly
my text gives an account of its accomplishment. O Sirs, venture
on God's word of promise, and look on it as the best security ; for
faithful is he that hath promised : his naked word is as good as
payment ; he never brake his word to man; yea, "it is impossible
for him to lie." 2, That believers, they will find God not only as
good, but better than his word, when he comes, in his own time,
to make out his promise to them. Simeon had a promise, that he
should only see the Messiah before he died ; but we find, that he
gets more than a bare sight of him, for he gets him in his arms
and heart at once. 3, That a true believer loves Christ so well,
that he would put him in his very heart. Simeon here takes
Christ in his arms, and lays him in his bosom, as near his heart as
he could bring him. So the spouse, Song i. 13, " A bundle of
myrrh is my well-beloved unto me; he shall lie all night betwixt
my breasts." 0 ! the mutual endearments betwixt Christ and be-
lievers; he carries them as lambs in his bosom, and they carry the
Lamb of God in their bosom, Isa. xl. 11. 4, That faith's embraces
of Christ are so sweet, that they render the prospect of death not
only easy, but desirable to the believer. Simeon here, when he
gets Christ in his arms, is content that the union betwixt his soul
and body should be dissolved. But passing all these, the doctrine
I design to speak to at the time is this :
150 CHRIST IN THE BELIEVER'S ARMS.
DOCT. "That faith's embraces of Christ fills the mouth with praise."
Simeon took him in his arms, and blessed God ; where, as I
told you, it was the arm of faith clasped about Christ, that did
fill him with praise and gratitude, taking him up as the Lord's
Messiah.
In prosecuting this doctrine, I shall, through divine assistance,
I. Speak a little concerniug that arm of faith which embraces
Christ.
II. Notice some of these songs of praise, which readily fill the
believer's heart and mouth, when he gets Christ in his arms.
III. Whence it is that faith's embraces of Christ do thus fill the
heart and mouth with praise.
IV. Apply the whole.
I. As to the first, viz. concerning that arm of faith which embraces
Christ, I would shew, 1, What it is. 2, What sort of an arm it is.
3, How it embraces Christ.
For the^rs^ I have not time at present to open up the nature of
faith at any length ; all I shall do, is only, in a few particulars, to
shew what it supposes and implies.
1, Then, it plainly supposes, that there is a gift or grant of
Christ made to sinners, in the free offer and call of the gospel.
Receiving necessarly supposes a giving ; and to take w^hat is not
given, is but theft, robbery, or vicious intromission. John vi. 32,
eaith Christ there to a promiscuous multitade, the greatest part of
whom were unbelievers, as is evident from the sequel of the chap-
ter, " My Father giveth you the true bread from heaven:" where
it is plain, that giving and offering are much the same thing; with
this difference only, that the gift or grant of Christ in the w^ord to
sinners, is the ground upon which the otler is made. We read,
that " God hath given the earth to the sons of men ;" that is, he
made a grant of it unto them, to be used and possessed by them.
And, by virtue of this grant, before the earth came to be fully
peopled, when a man came to a piece of land, and set his foot
upon it, he might warrantably use it as his own property and
possession : and the foundation of this was, that God had given,
or granted, the earth to the sons of men. In like manner, God
had gifted or granted his only begotten Son, John iii. IG. For
what end ? " That Avhosoever believeth in him," or takes possession
of him by faith, " should not perish, but have everlasting life." It is
true, indeed, the eternal destination, the purchase and application
of redemption is peculiar only to the elect : but the revelation,
gift, and offer, is common to all the hearers of the gospel; insomuch
that, as the great Mr Ru'.herford expresses it, the reprobate has
as fair a revealed warrant to believe as the elect have. Every
man has an offer of Christ brought to his door, who lives within
the compass of the joyful sound : and this offer comes as close
home to him, as if he were pointed out by name. So that none
have reason to f^ay, The call and offer is not to me, I am not
CHRIST IN THE BELIEVER'S ARMS. 151
warranted to embrace Christ ; for it is uuto you, 0 men, that we
call, and our voice is to the sons of men, Prov. viii. 4. We have
God's commission to preach this gospel, and to make offer of this
Christ to every creature sprung of Adam, j\lark xvi. 15 ; and the
event of the publication of this gospel among sinners follows in
the next words, " He that beUeveth this gospel, shall be saved;
but he that believeth not, shall be damned." No man ever died,
or shall die under the drop of the gospel, for want of a full warrant
to embrace a Saviour : no, no. Sirs, your death and blood will be
upon your own heads ; your unbehef will be the great groundof
your condemnation. God will upbraid you at the great day with
this, that you had Christ in your offer, and would not embrace
him : " I called, but ye refused, I stretched out my hand, hut no
man regarded," — therefore "will I laugh at your calamity, and will
mock when your fear cometh," Prov. i. 24, 26.
2, This embracing of Christ supposes the knowledge of Christ ;
for a man, when he believes, doth not embrace a blmd bargain.
Now, there is a two-fold knowledge tliat faith necessarily supposes,
viz, a knowledge of ourselves, and a knowledge of Christ.
1st, I say it supposes the knowledge of ourselves, or a conviction
and discovery of that sin and misery, thraldom and bondage, we
are reduced unto, by the breach of the first covenant. The law
must be our schoolmaster, to bring us to Christ. Without a dis-
covery of sin and misery by the law, in less or more, the sinner
will never flee to him, who is " the end of the law for righteous-
ness." The man, in this case, is just hke a mariner at sea, sailing
upon a broken and shattered bottom, not far from a great rock : so
long as he apprehends his vessel to be good enough, or sufiicient
to carry him to land, he will still cleave to it, refusing to throw
himself upon the rock for safety ; but when the wind and waves
beat upon the ship, and break her in pieces, then, and never till
then, will he cast himself upon the rock. So is it here : while the
sinner apprehends he can do well enough upon the broken bottom
of a covenant of works, his own doings, and good meanings, he
will never betake himself to Christ, the Rock of ages ; but when a
hail-storm sweeps down the refuge of lies, and lets him see, that
if he stay on this bottom of the law, he must inevitably sink into
the bottom of hell, then, and never till then, doth the man cry with
the jailor, " Sirs, wdiat must 1 do to be saved ? " The same we see
in Paul, Piom-, vii. 9, " I was alive without the law^ once : but when
the commandment came, sin revived, and I died." And, Gal. ii. 19,
*' I through the law am dead to the law-, that I might live unto
God." Thus, I say, embracing of Christ necessarily supposeth the
knowledge and conviction of our lost condition by the law, or
covenant of Avorks.
2, It supposeth or implieth a knowledge of Christ, as the-
blessed remedy of God's providing. And there is so much of this
goes in to the very nature of faith, that we find it frequently called
by the name of knowledge. Is. liii. 11 ; John xvii. 3. And this
knowledge of Christ is not a bare speculative knowledge of him,
152 CHRIST IN THE BELIEVER'S ARMS.
attained by external revelation, or common illumination ; for there
are many learned unbelievers ; but it is an internal saving
knowledge of him, which comes by the Spirit of wisdom and reve-
lation, accompanying the external discoveries of him in the gospel,
which goes in to the nature of true faith : "God who commanded
the light to shine out of darkness, must shine in our hearts, giving
the light of the knowledge of the glory of God, in the face of Jesus
Christ," 2 Cor. iv. 6. He, as it Avere, strikes out a window in the
man's breast, which before was like a dungeon of hellish darkness,
and makes a beam of saving, humbling, and captivating light to
shine into it. And thus the man is " called out of darkness into a
marvellous light." And this light is called the light of life, because
with it, and by it, a new principle of life is implanted in the soul :
Eph. ii. 1, "You hath he quickened who were dead in trespasses
and sins."
3, This embracing of Christ bears in it the soul's firm and steady
assent unto the revelation of the gospel concerning Christ ; so that
the man cannot but join issue with Paul, 1 Tim. i. 15, " This is a
faithful Saying, that Christ Jesus came into the world to save sin-
ners." Now, this assent of the soul to the gospel-revelation is not
a bare historical assent, which leans only to the testimony of man ;
for thus reprobates may and do believe : but it is such an assent,
as is bottomed upon the testimony of God, or his record concerning
Christ in the gospel. Hence it is called a " believing the record
of God, a setting to seal that God is true." Faith that is of a
saving nature, will not venture upon any thing less than the credit
and authority of God himself: "Thus saith the Lord," is the grouud
and reason of the soul's assent. And this is a firmer bottom than
heaven and earth ; for " the fashion of this world passeth away,
but the word of the Lord endureth forever ; righteousness being
the girdle of his loins, and faithfulness, the girdle of his reins."
So that he will as soon cease to be God, as cease to make good his
word, which is ratified by his oath, these being the " Two im-
mutable things, wherein it is impossible for God to lie."
4, Hereupon follows the receiving, embracing, or applying act
of faith. Christ being known in the light of the word and Spirit,
and the truth of the revelation concerning him assented to ; the
soul goes a degree further, and, as it were, takes him home into
its arms and bosom, as a remedy every way suited unto the soul's
malady and misery. This embracing and appropriating act of
faith is just, as it were, the soul's echo unto the call and offer of
the gospel I ofler him for thy Saviour, saith God: I offer him for
wisdom, to thee who art a fool, says God; and I embrace him for
my wisdom, says faith : I offer him for thy righteousness and
justification, who art a condemnd sinner, says God ; and I embrace
liim as the Lord my righteousness, saith faith : I offer him for thy
sanctification, who art a polluted filthy sinner, says God ; and I
embrace him for my sanctification, says faith : I offer him for thy
redemption, who ait a lawful captive, saith God ; and I embrace
him for my redemption, and my all, saith faith. Thus, I say, the
CHEIST IN THE BELIEVER'S ARMS. 153
soul eclioes to the voice of God in the gospel, Avhen it believes,
much like that, Zech. xiii. 9, " J will sa.y, it is my people ; and
they shall say, The Lord is my God." And this is what we call
"the assurance of faith," or an "appropriatingpersuasion," whereby
the soul, as it were, takes seisin andinfeftment upon Christ, and all
the blessings of his purchase as its own, upon the ground of the
gospel offer and promise. What lay before in common to all in
the offer, the soul brings home to itself in particular ; and, just
like JSimeon, takes Christ in its arms and bosom, saying, with
Thomas, " My Lord, and my God," I do not say, that the first
language of iaith is. That Christ died for me, or, as I was elected
from eternity : no ; but the language of faith is, God offers a slain
and crucified Saviour to me, and I take the slain Christ for my
Saviour ; and in my taking or embracing of him as offered, I have
ground to conclude, that 1 was elected, and that he died for me in
particular, and not before. I shall only add, that this appropriating
act doth inseparably attend the knowledge and assent before men-
tioned ; and that they are all jointly comprised in the general
nature of saving faith ; which I take up as an act of the whole
soul, without restricting it to any one faculty, or distinction as to
priority or posteriorty of time.
Now, this saving faith, which I have been describing in its
essential acts, is variously expressed in the sacred oracles of the
scriptures of truth ; from which fountain alone our notions of it are
to be drawn : '* To the law and to the testimony : if they speak
not according to this word, it is because there is no light in them,"
Is. viii. 20.
1, Then, It is called a receiving of Christ : John i. 12, " But as
many as received him, to them gave he power to become the sons of
God, even to them that believe on his name." Col. ii. 6, " As ye
have received Christ Jesus the Lord, so walk ye in him." This
expression of faith leads us to conceive of Christ under the notion
of a gift, freely offered and presented to us in the gospel, and bears
an apropriation in the very nature of it ; for where a man receives
a gift, he takes it as his own, and it becomes his in possession.
2, It is sometimes expressed by a resting or " rolling ourselves
on the Lord : " Ps. xxxvii. 5, " Commit thy way unto Lord," or,
as it reads in the margin, " Roll thy way upon the Lord; " and,
ver. 7, " Rest in the Lord, and wait patiently for him." Which
expression may either allude unto a poor weary man, who is like
to sink under a load, his legs not able to bear him ; he leans or
rests himself upon a strong rock, which he is confident will not
sink imderneath. Faith, in its justifying act, it is not a working,
but a resting grace. O ! says the poor soul, I am like to sink into
the depths of hell, under the weight of mine iniquities, which have
gone over my head, as a burden too heavy for me to bear : but I
lay my help where God has laid it ; 0 ! this is my rest. Hence he
that believes is said to enter into his rest. Or this resting of the
soul on Christ may allude to one's resting upon a bond, or good
security granted to him by a sponsible person ; he takes it as
154 CHRIST IN THE BELIEVER'S ARMS.
security to himself, and rests on the fidelity of him that grants it.
So, in believing, we rest upon the veracity of a promising God in
Christ, as a sufficient security for the blessing promised.
3, It is called a " flying for refuge to the hope set before us," Heb.
vi. 18. In which there is an allusion to the mauslayer under the
law, who fled from the avenger of blood. The poor pursued man,
he Avas not to turn aside to any of the cities of Israel ; he was not
to flee to his own home ; yea, he was not to flee to the temple ; and
to offer sacrifice ; but he was to flee straight to the city of refuge.
So, in believing, the soul is never to rest in any thing on this side
of Christ, who is " an hiding place from the wind, and a covert
from the tempest : " the hail shall sweep away every other refuge.
But as the man-slayer, when once within the gates of the city of
refuge, was in such safety, that he could freely speak with the
avenger of blood, without any manner of danger ; so the soul that
is by faith got under the covert of the blood and righteousness of
Christ, is in such absolute safety, that it dares speak to the law,
and all its pursuers, saying with the apostle, Rom. viii. 33, 34,
" Who shall lay anything to the charge of God's elect? It is God
that justifieth : who is he that condemneth ? It is Christ that
died," vfec.
4, It is called a '• submitting to tlie righteousness of God," Rom.
X. 3. A very strange expression ! Shall it be thought submission,
for a condemned criminal to accept of pardon from his prince ? or
for a person that is stark naked, to accept of a garment ? The
expression plainly points oat the arrogant pride of the heart of
}nan. We are, as it were, mounted upon an imaginary throne of
our own righteousness by the law, thinking, with Laodicea, that
we are rich, and stand in need of nothing, disdaining to be obliged
to another for righteousness : but now when a man believes, all
these towering imaginations are levelled ; he is emptied of himself,
and made to " count all things but loss and dvmg, that he may be
found in Christ, not having his own righteousness, but the right-
eousness which is of God by faith," Phil. iii. 8, 9. The language
of the soul, submitting to the righteousness of God, is that of the
church, Isa. xlv. 24, " Surely, shall one say. In the Lord have I
righteousness and strength."
5, It is called a "taking hold of God's covenant," Isa. Ivi. 4.
The covenant of grace, as it lies in the external dispensation of the
gospel, is like a rope cast in to a company of a drowning men ;
God comes by his ministers, crying to sinking siiniers, who are
going down to the bottomless gulf of his wrath, " Take hold of my
covenant, and of him whom I have given for a covenant of the
people ; and I will deliver you from going down to the pit." Now,
when a man believes, he, as it were, takes hold of this rope of
salvation, this covenant of grace and promise ; and, like Jeremiah,
when the cords Avere let down to the pit by Ebed-melcch, puts
them under his arm-holes, and lays liis weight upon tliem. The
poor soul, in this case, says, with David, speaking of the covenant
of grace, " This is all my salvation ; " here will I lay the weight
of ray sinking and perishing soul.
CHRIST IN THE BELIEVER'S ARMS. 155
6, It is called a " yielding ourselves unto the Lord," 2 Chron.
XXX. 8. Hezekiali, writing to the degenerate tribes, exhorts them
to " yield themselves unto the Lord ;" or, as it is in the Hebrew,
" give the hand unto the Lord ;" alluding to men who have been
at variance, when they come to an agreement, they strike hands
one with another, in token of friendship. The great God, the
offended Majesty of heaven, comes in a gospel-dispensation,
stretching out his hand all the day long to rebellions sinners, cry-
ing, " Beliold me, behold mo ;" cast away your rebellious arms,
and be at peace with me. Now, when a sinner believes, he, as it
were, strikes hands with the Lord, according to that, Isa. xxvii. 5,
" Let him take hold of my strength, that he may make peace with
me, and he shall make peace with me,"
7, It is called " an opening of the heart to Christ," Song v. 2.
Rev. iii. 20. Acts xvi. 14. This expression imports, that as the
sinner's heart is by nature shut and bolted against the Lord ; so,
when he believes, the everlasting doors of the understanding, will,
and affections, are *' lifted up to the Lord of hosts, the Lord mighty
in battle," Ps. xxiv. 7.
8, It is sometimes called " a buying," Tsa. Iv. 1, " Buy wine and
milk without money, and Avithout price," Rev. iii. 18, "I counsel
thee to buy of me gold tried in the fire," &c. — This buj'ing does
not import such a commutation, as if we were to give to God an
equivalent for his grace ; for it is a buying " without money and
Avithout price ; " it is a giving of poverty for riclies, emptiness for
fulness, deformity for beauty, guilt for righteousness, pollution for
holiness, bondage for liberty ; in a word, buying in Christ's market
is nothing else but taking: Rev. xxii. 17, " Whosoever will, let
him come, and take the water of life freely."
Many other expressions the ISpirit of God makes use of in the
word, to hold out the nature of faith. Sometimes it is called the
substance of things hoped for, Heb. xi. 1 ; because faith, as it were,
doth realize and substantiate the promise. Just like a man, look-
ing to bonds, charters, or any other securities ; he will sa}^, there
is my substance, and all my flock, though they be but bits of
paper. So the believer, when looking on Christ, his righteousness
and fulness, as held forth in the free promise of the gospel, will be
reaclyto say, There is my substance, and everlasting all: withDavid,
he " rejoiceth in God's word of promise, as one that findeth great
spoil ;" yea, " it is better to him than gold, yea, than much fine
gold." Again, it is called, in the same verse, " the evidence of
things not seen." The word, in the original rendered evidence,
signifies to convince to a demonstration. Faith acting upon the pro-
mise, convinceth the soul of the reality of things invisible, as if they
were before him, and he saw them with his bodily eyes. And this
fight of faith is not such a fight as Balaam got of Christ, when he
said, " I shall see him, but not now : I shall behold him, but not
nigh." He saw him by the spirit of prophecy, as the Redeemer of
Israel ; but not by the spirit of faith, as his Redeemer, as Job. chap,
xix. 25. Balaam saw him, without any personal interest ; but Job
156 CHRIST IN THE BELIEV'ER'S ARMS.
saw him as his own Redeemer, with appropriation : " I know,
(saith he), that my Redeemer Hveth." Again, in the 13th verse
of the same chapter, faith is called an "embracing of the promises,"
Hel), xi. 13. The word in the original signifies a kindly salutation
or kissing ; being an allusion to two dear friends, who, when they
meet, clasp one another in their arms, in a most loving and affec-
tionate manner. The grace of the promise embraces the soul, and
then the soul embraces the promise, and hugs it, and Christ in it,
in his arms. The reverse of this is the case of the presumptuous
hypocrite, who in some sort embraces the promise indeed ; but the
special grace of the promise not having embraced him, he is like a
man taking a tree in his arms, be embraces the tree, but not the
tree him.
Again, faith is sometimes called an " eating the flesh, and drink-
ing the blood of the Son of man," John vi. 53 ; because faith makes
use of, and applies Christ for the life, nourishment, and sustenta-
tion of the soul ; just as a man makes use of the meat and drink
that is set before him, for his bodily nourishment. Let a man
have never such a rich feast before him, yet he will inevitably
starve, unless he apply it, and make use of it ; so, without faith's
application of Christ and his fulness, we inevitably die and perish.
And 0 how sad to perish in the midst of plenty !
Lastly, Faith is called a " trusting in the name of the Lord,"
Isa. 1. 10, and xxvi. 3. We all know what it is to trust in a man
of honesty and integrity. When he passes his word, we make no
doubt, and have no hesitation concerning his performing Avhat he
hath promised ; so faith takes the promise, and trusts the veracity
of the Promiser ; as it is said of Abraham, Rom. iv. 20, "He stag-
gered not at the promise of God through unbelief; but was strong
in faith, giving glory to God." The perfections of God, such as
his power, holiness, goodness, but especially his veracity, are
pawned in the promise, as grounds of trust. Hence we are to
trust in his name : and when we trust in him, and stay ourselves
upon him, we are still to take him up as our God in Christ; for
we can never trust him, while we take him up as an enemy.
The second thing proposed, for opening up the first general
head in the method, was, to give you some of the qualities of this
arm of faith.
1, It is a leaning and a staying arm : Song viii. 5, "Who is this
that Cometh up from the wilderness, leaning upon her beloved?"
Isa. xxvi. 3, " Thou wilt keep him in perfecjt peace whose mind is
stayed on thee." It is the ofSce of faith to underprop the soul,
when it is ready to be overwhelmed with the burden of sin and
sorrow, darkness and desertion : Ps. xxvii. 13, " I had fainted,
unless I had believed to see the goodness of the Lord in the land
of the living." It leans and stays itself on him Avho is " the
strength of Israel, even the man of (lod's right-hand, whom he
liatli made strong for himself." And thus it bears up the soul
under the heaviest pressures.
2, It is a winning and a gaining arm. The apostle, Phil, iii, 8,
CHRIST IN THE BELIEVER'S ARMS. 157
9, speaks of wiuning Christ, and being found in him. And it is
said of the wise merchant, that he went and sold all that he had,
that he might buy or win the pearl of great price ; and this pearl
can be won no otherwise but by receiving it, John i. 12. Yea,
faith is such a winning grace, that it is ever taking, ever receiving
out of Christ's fulness, grace for grace ; it digs into the Rock of
ages, and makes up the poor soul with unsearchable riches ; it
maintains a traffick with heaven, travels to the land afar off, and
returns richly fraughted and loaded Avith the commodities of that
better country.
3, It is a very wide and capacious arm. It is not little that will
fill the arm of faith : the whole world, and all the fulness thereof,
cannot fill the arm of faith: no, no : it flings them away like dung,
that it may get its arms filled with a God in Christ : " I count all
things but loss and dung, for the excellency of the knowledge of
Christ Jesus ray Lord," Phil. iii. 8. Yea, I may add, that heaven,
and all the glories of Immanuel's land, bear no bulk in the arm of
faith without Christ, in whom the fulness of the Godhead dwells :
Ps. Ixxiii. 25, " Whom have I in heaven but thee ? and there is
none upou earth that I desire besides thee."
4, It is a most tenacious arm ; its motto may be, gripe-fast.
As the arm of faith is wide, and takes in much ; so it keeps,
and gripes fast what it gets : JSong iii. 4, " I held him (says the
spouse), and Avould not let him go." Faith is such a tenacious
grace, that it will wrestle with an omnipotent God, and refuse to
yield to him when he seems to shake himself loose of its gripes, as
we see in the case of Jacob, Gen. xxxii. 24, and downward.
There Jacob gets a gripe by faith of the Angel of the covenant: the
Angel says unto him, Let me go, Jacob. A very strange word, for
the Creator to become a supplicant to his own creature ! Well,
what says Jacob's faith to this proposal? " I will not let thee go,
except thou bless me." As if he had said, ' Let the day break,
and let it pass on, let the night come, and let the day break again;
it is all one ; lean Jacob and the living God shall not part without
the blessing.' To this purpose is that of the prophet, Hos. xii. 3,
4, "By his strength (viz. by the strength of faith in prayer), he
had power with God; yea, he had power over the angel, and
prevailed : he wept and made supplication unto him." 0 Sirs !
try to follow the example of Jacob, and you shall be fed with the
heritage of Jacob your father, Isa. Iviii. 14. Thus, I say, faith is
a most griping and tenacious arm. The first gripe that faith
takes of Christ is so fast, that it never quits gripe of him again
through eternity : it unites the soul to Christ; and the union is so
close and intimate through faith, that the man becomes one body
and one spirit with him, and so indissolvable, as that " neither
death nor life, nor things present, nor things to come, shall ever
be able to make a separation."
5, Hence it follows, that faith is a very bold and confident arm.
It hath a great deal of assurance in it ; for it will maintain its
claim to Christ, upou the ground of the new covenant, even when
158 CHRIST IN THE BELIEVER'S ARMS.
liell and earth, sense and reason, and all seems to be against it;
it will trust in the name of the Lord, and stay itself upon its God
and covenant, even when the poor soul walks in the darkness of
desertion, in the darkness of temptation, in the darkness of affliction,
yea, in the dark valley of the shadow of death. Abraham's faith
had much opposition to grapple with, when he got the promise of
Isaac, and in him of the promised seed, in whom all the nations of
the earth were to be blessed ; yet such was the confidence and
assurance of his faith, that " he stag'gered not at the promise." The
language of faith is, " When I flill, I shall arise ; when I sit in
darkness, the Lord shall be a light unto me. He will bring me
forth to the hght, and I shall behold his righteousness," Mic. vii. 8,
9. Yet I would not be here mistaken, as if the poor believer did
not apprehend Christ and the promise with a tottering and trem-
bling hand ; nay, the believer through the prevalency of unbelief,
is many times brought so low, as to cry with the psalmist, " Will
the Lord cast off for ever? and will he be favourable no more?
Is his mercy clean gone for ever ? doth his promise fail for ever-
more? Hath God forgotten to be gracious? hath he in anger
shut up his tender mercies ? Selah," Ps. Ixxvii. 7, 8, 9. But let it
be remembered, that this was not his faith, ]3ut his infirmity,
through prevailing unbelief, which made him thus to stagger ;
for, let faith but get rid of unbelief, let it get up its head, and
allow it to speak its proper language, its dialect will be, Abha,
Father, Rom. viii, 15. ; and, " Doubtless, thou art our Father,
though Abraham be ignorant of us, and Israel acknowledge us
not : thou, 0 Lord, art our Father, our Redeemer, thy name is
from evei'lasting."
6, It is a very patient and waiting arm ; for " he that believeth
shall not make haste," Isa. xxviii. 16. Faith, although it firmly
believes the accomplishment of the promise, yet it will not limit
the Holy One of Israel as to the time of its accomplishment : " I
will wait upon the Lord that hideth his face from the house of
Jacob, and I will look for him," Isa. viii. 17. " The vision is for
an appointed time ; (and therefore, says faith), though it tarry,
wait for it, because it will surely come, it will not tarry," Hab. ii.
3. Faith will not draw rash or desperate conclusions, because
the Lord hides or defers his visits : no ; but it looks to God's
M^ord of promise, and grounds its confidence there, saying with
the church, "I will look unto the Lord: I will wait for the God of
my salvation : my God will hear me," Mic. vii. 7.
7, Faith is a feeding arm ; it feeds upon the carcase of the Lion
of the tribe of Judah ; and thus, like Samson, gets its " meat out
of the eater, and sweetness out of the strong." Hence, as you
hoard, it is called an eating of the flesh, and a drinking of the
blood of Christ : and in this view Christ is presented to us in the
sacrament of the supper, " Take, eat, this is my body." There
was a part of the sacrifices under the law reserved for food to the
priests, when the rest was burnt upon the altar : believers are
spiritual priests unto God, and they live upon the altar, and that
blessed passover that was sacrificed for us.
CHRIST IN THE BfJLIEVER'S ARMS. 159
8,_ It is not an idle but a working arm. Indeed, in its justifying
act it is not a working, but only a taking or a resting arm : it is
like the beggar's hand, that takes the ahns, without working a
turn for it. In justification, faith is a passive or recipient kind of
an instrument ; but, in sanctification, it is an active or an efficient
kind of instrument. It is such an active arm in sanctification,
that it purifies the heart, and actuates and animates all the other
graces of the Spirit ; it works by love, it Avorks by repentance, it
works by hope, it works by patience, it works by obedience ; and
" faith without works is dead, as the body without the spirit is
dead." In a word, the whole of gospel-obedience, is the obedience
^ffa^i^^ ; and the obedience that flows not from faith is but dead
works, which cannot be acceptable to a living God.
9, Faith is a fighting and warlike arm (Heb. xi. 34), it is said of
the worthies there, that they by faith waxed valiant in fight : yea,
it is not only a fighting but a victorious arm, for it puts to flight
the armies of the aliens. It is by faith, leaning on the arm of
Omnipoteucy, that the believer's bow abides in its strength, and
the arras of his hands become strong, to break bows of steel in
pieces. By faith we quench the fiery darts of hell, and trample
upon the powers of darkness ; by faith we overcome the world,
and set the moon under our feet. Yea, this gallant grace of faith,
it will take up the spoils of Christ's victory over sin and Satan,
hell and death, and triumph in his triumphs, even while it is
in the field of battle, and seemingly overcome by the enemy.
" Thanks be unto God, which always causeth us to triumph in
Christ." My Head and General, saith faith, has overcome, and I
have already overcome in him ; for " we are more than conquerors
through him that loved us," Rom. viii. 37.
10, Lastly^ Faith is a saving arm : " He that belie veth shall be
saved." There is an inseparable connection established, by the
ordination of Heaven, between faith and salvation, John iii. 16,
" Whosoever believeth shall not perish, but have everlasting life."
Although, indeed, there is no connection of casualit}", yet there is
an undoubted connection of order. Faith cannot but carry salva-
tion along with it, seeing it takes up Christ the salvation of God
in its arms, as you see Simeon did.
The third thing proposed here was, to inquire how this arm of
faith doth embrace Christ ? In general, I answer, it embraces
him just as God offers him in the gospel. There is a manifest pro-
portion betwixt God's ofler, and faith's reception of Christ ; which
I shall illustrate in the four particulars following : —
1, Christ is freely offered in the gospel. Is. Iv. 1, Rev. xxii. 17;
so faith embraces liim as the free gift of God. There is a natural
propensity in the heart of man, to give something or other of our
own, by way of exchange or equivalent for Christ, and the bless-
ings of his purchase. Proud nature cannot think of being so much
beholden to God, as to take Christ and salvation from him for no-
thing at all ; and therefore it would always be bringing in this or
the other qualification, as a price in its hand to fit it for Christ ;
I must be so penitent, so humble, so clean and holy before I come
160 CHRIST IN THE BELIEVER'S ARMS.
to Christ, and then I will be welcome, he will pardon and save
me. But, Sirs, whatever you may think of it, this is but a tang
of the old covenant of works, and all one as if a man should say,
I must first heal myself before I go to the physician : I will first
wash myself clean, before I go to the fountain opened up for sin
and for uncleanness. Beware of this, for it is a secret subverting
of the order and method God hath established in the covenant of
grace, this being the very money and price which he forbids us to
bring to the market of free grace. Faith argues at another rate
in its embracing of Christ : 0 ! saj^s the poor soul, I am a diseased
sinner from the sole of the foot to the crown of the head, and this
qualifies me for the Physician of souls: lam a polluted sinner,
black like the Ethiopian, spotted like the leopard, and therefore
I will go to the fountain ; I am naked, and therefore I will take
the white raiment offered me, to cover the shame of my naked-
ness ; I am blind, and therefore I will take the eye-salve which
recovers sight to the blind. Thus, I say, faith embraces Christ
as he is freely offered.
2, Christ is fuUi/ and loholhj offered in the gospel : and accord-
ingly faith embraces him wholly without dividing him. I own,
indeed, that the first fliglit of faith is to Christ as a Saviour,
Christ as priest, fulfilling the law, satisfying justice, and thereby
bringing in everlasting righteousness, this being the only thing
that can answer the present strait and necessity of the soul, under
the awful apprehensions of vindictive justice and wrath ; and
therefore thither it flies for refuge, in the first act of believing.
But now, although faith at first fixes upon Christ as a priest, yet
at the same time it embraces him as a prophet, submitting unto
his instruction, and subjects itself unto him as a king, receiving
the law from his mouth : 0 ! says the soul, " I am more brutish
than any man, and have not the understanding of a man ;" but
this Saviour " has pity on the ignorant, and them that are out of
the way ;" he opens the book, and looses the seven seals thereof,
and therefore I will sit down at his feet, and receive the whole
revelation of the mind and will of God from him: I am a poor
captive and vassel of hell ; other Lords have had dominion over
me, but, now I will make mention of his name : he is my Judge,
my Law-giver, and my King, even he that saves me. Thus, I
say, the arm of faith embraces a whole Christ. There is nothing
of Christ, says the soul, that I can want ; I must have him all,
and have him all as mine own, as my Prophet, my Priest, and my
King. And herein the faith of the hypocrite, or temporary
believer, comes short of the faith of God's elect. The hypocrite,
he halves Christ, or else inverts the order of his ofiice, in his way
of receiving him : either he receives him as a Saviour, only to
keep him out of hell, but waves the acceptance of him as a King
to rule him ; or else he professedly subjects himself unto Christ's
authority as a King and a Lav/giver, lioping, upon that score,
that Christ will save him, by his blood and righteousness, as a
Priest; and so thereby makes up the defects of his lame obedience;
CHRIST IN THE BELIEVER'S ARMS. 161
wliicli is, upon tlio matter, to " put a piece of new cloth unto an
old garment, whereby the rent is made worse."
3, God gives Christ cordially and affectionately in the gospel :
his very heart, as it were, goes out after sinners, in the call and
offer thereof. It is not possible to conceive any thing more
affectionate, than the word in which he bespeaks sinners : Ezek.
xxxiii. 11, *' As I live, saith the Lord God, I have no pleasure in
the death of the wicked, but that the wicked turn from his way
and live : turn ye, turn ye from your evil ways ; for why will ye
die, 0 house of Israel !" Hos. xi. 8, " How shall I give thee up,
Ephraim? how shall I deliver thee, Israel? how shall I make thee
as Admah ? how shall I set thee as Zeboim ? mine heart is turned
within me, my repentings are kindled together." Isa. Iv. 1, 2, 3,
" Ho, every one that thirsteth, come ye to the waters, and he that
hath no money ; come ye, buy and eat, yea, come, buy wine and
milk without money, and without price. Wherefore do ye spend
money for that which is not bread? and your labour for that
which satisfieth not ? hearken diligently unto me, and eat ye that
which is good, and let your soul delight itself in fatness. Incline
your ear, and come unto me : hear, and your soul shall live, and
I will make an everlasting covenant with you, even the sure
mercies of David." Now, I say, as God offers Christ most affec-
tionately and cordially, in like manner does faith embrace him.
He embraces a whole Christ, with the whole heart and soul ; the
love, joy, delight, and complacency of the soul, runs out upon him
as their very centre of rest : and these affections, like so many
springs of gospel-obedience, set all the members of the body a
work in his service ; so that the head will study for him, the hand
work for him, the feet run his errands, and the tongue ready to
plead his cause.
4, Christ is offered particularly to every man. There is not a
soul hearing me, but, in God's name, I offer Christ unto him, as if
called by name and sirname. Now, as the offer is particular to
every individual person, so faith embraces Christ with particular
application to the soul itself. When I embrace a Saviour, I do
not enibace for salvation to another man ; no, but I embrace him
as my Saviour, for salvation to my own soul in particular. Be^yare,
my friends, of a general doubtsome faith, abjured in our national
covenant as a branch of Popery. A general persuasion of the
mercy of God in Christ, and of Christ's ability and willingness to
save all that come to him, will not do the business ; no, devils
and reprobates may, and do actually beheve it. There must
therefore of necessity be a persuasion and belief of this,_ with
particular application thereof unto a man's ow^n soul ; for if the
mercy of God in Christ be offered to every man in particular, then
surely faith, which, as I was saying, is but the echo of the soul to
the gospel-call, must embrace Christ, and the mercy of God in
him, with particular application to itself, otherwise it doth not
answer God's offer, consequently cannot be of a saving nature.
VOL. I. ■ L
162 CHRIST IN THE BELIEVER'S ARMS.
So much foi the first general head proposed in the prosecution of
the doctrine.
II. The second thing proposed was, to take notice of some of these
sovgs^ which readily the soul has in its mouth, when, like Simeon^ it gets
Christ emhraced in the arms of faith. We are said to be filled with
all joy and peace in believing; yea, by faith in an unseen Christ,
the soul is replenished with joy unspeakable, and full of glory.
And when this is the soul's case, it cannot but bless God, as
Simeon did, and vent its heart in these or the like songs of praise.
1, It cannot but bless him for electing and everlasting love.
Faith's embraces of Christ help the soul to trace the streams of
divine love to their fountain-head, and to read its own name in the
book of life, among the living in Jerusalem. 0 blessed be God,
will the soul say, that ever I, wretched I, miserable I, should have
been upon God's heai't, before the foundations of the world were
laid : Glory to God in the highest, who hath drawn me with loving-
kindness, whereby I know that he hath loved me with an everlast-
ing love.
2, The soul, in such a case, cannot but bless God for Christ, and
redeeming love through him, saying with the apostle, " Thanks be
unto him for his unspeakable gift." Glory to him in the highest,
that " unto us a child is born, unto us a son is given, Avhose name
is WoTiderful, Counsellor, the Mighty God, the everlasting Father,
the Prince of Peace." And then when the soul views the glorious
retinue of blessings that come along with Christ, it cannot shun to
join issue with the apostle in his triumphant doxology, Eph. i. 2,
saying, " Blessed be tlie God and Father of our Lord Jesus Christ,
who hath blessed us with all spiritual blessings in heavenly places
in Christ." And there are these few among innumerable blessings,
that come along with Christ, which the soul will readily bless
God for, in the case mentioned.
1st, 0 blessed be God, will the soul say, that in Christ he is
become my God, even my own God. I was once without God in
the world ; but 0 what a happy turn is this ! Now I can view
him in Christ, and say, " He is ray God, my Father, and the Rock
of my salvation ; the portion of my cup : and therefore the lines are
fallen unto me in pleasant places ; yea, I have a goodly heritage."
2fZ/V/, 0 blessed be God, will the soul say, that in Christ the fiery
tribunal is turned into a mercy-seat by his obedience and death.
The law and justice having got a complete satisfaction, a way is
made for the empire of sovereign grace : so that now " grace
reigns through righteousness unto eternal life, by Jesus Christ,
our Lord," liom. v. 21. And as it is the will of God that grace
should reign, so it is the desire of my soul, to make this name of
his to be remembered to all generations. 0 let grace wear the
crown, and sway the sceptre for ever ; and let all the Hallelujahs
of the higher house be " to the praise of the glory of his grace."
Sdij/, 0 blessed be God, will the soul say, that in Christ he has
" blotted out all mine iniquities, as a cloud, and as a thick cloud."
There was a cloud of sin pregnant with wrath hovering above my
CHRIST IN THE BELIEVER'S ARMS. 163
head ; but iu Christ I see it scattered : " We have redemption
through his blood, even the forgiveness of sins." And therefore,
" Bless the Lord, 0 my soul : and all that is within me, bless his
holy name. Who forgiveth all thine iniquities."
Athly, 0 blessed be God, will the soul say, that in Christ I am
blessed with an everlasting and law-biding righteousness. Christ,
my ever-blessed Surety, he was made under the law, and has
magnified it, and made it honourable; and the Lord is well pleased
for his righteousness' sake ; and in him, and through him, the
righteousness of the laAV is fulfilled in me : and therefore " I will
greatly rejoice in the Lord, mj soul shall be joyful in my God ;
for he hath clothed me with the garments of salvation, he hath
covered me with the robe of righteousness, as a bridegroom decketh
himself with ornaments, and as a bride adorneth herself with her
jewels," Isa. Ixi. 10.
bthly, 0 blessed be God, will the soul say, that in Christ he is
become a Father of the fatherless, and blessed me with the bless-
ing of adoption and sonship. I may seal it, from my experience,
that '' in him the fatherless findeth mercy." I Avas like an outcast
infant and helpless orphan, but the everlasting Father took me up,
and " gave a place and a name in his house, and within liis walls,
better than of sons and of daughters, even an everlasting name
that shall not be cut off. Behold what manner of love the Father
hath bestowed upon me, that I should be called a son of God," 1
John iii. 1.
Qthly, O glory to God, will the soul say, for the open door of
*' access into the holiest by the blood of Jesus." The door was
once barred against me and all Adam's posterity, by the breach
of the first covenant ; but in Christ it is again opened, so that we
may " come boldly unto the thi-one of grace, that we may obtain
mercy, and find grace to help in time of need." An incarnate
Deity is now become the way to God and glory.
I might tell you of many other blessings that the soul is ready
to bless God for, when it gets Christ in the arms of faith ; but I
do not insist. I conclude this head by referring you to two or
three scriptural songs which will readily occur in such a case.
The first you have, 1 Pet. i. 3, 4, " Blessed be the God and Father
of our Lord Jesus Christ, which, according to his abundant mercy,
hath begotten us again unto a lively hope, by the resurrection of
Jesus Christ from the dead, to an inheritance incorruptible, and
undefiled, and that fadeth not away," &c. Another you have,
Rom. viii. 33, to the end of the chapter, " Who shall lay any
thing to the charge of God's elect? It is God that justi fie th: who
is he that condemneth?" &c. A third you have, 1 Cor. xv. 55,
56, " O death, where is thy sting? 0 grave, where is thy victory?"
&c. Another, with which I conclude this head, is that which
concludes the Bible, Rev. xxii. 20, " Even so come Lord Jesus."
III. The third thing proposed was, to inquire whence, it is that
faith's embraces of Christ doth thus fill the mouth with praise?
1(34 CHRIST IN THE BELIEVER'S ARMS
A71S. 1, Tliis flows from the certamty that is in faith. Faith is
uot a doubting grace ; no, doubts and jealousies evanish before it,
as the clouds and darkness of the night do evanish at the appear-
ance of the sun. And the certainty of faith flows from the stability
of these foundations upon which it builds, which are more firm
than the pillars of heaven, .and the foundations of the earth. It
liuilds upon the word of God, the oath of God, the blood of God,
the righteousness of God, the power of God, the veracity of God :
and seeing it builds upon such immovable foundations, how can
it miss to have a certainty in it proportioned, in some measure,
unto the grounds upon which it stands ? And hence it comes,
that it fills the mouth with praise. Let news be never so good,
yet if we have no certainty in our belief of them, it exceedingly
mars our joy and comfort. But now the glad tidings of the gospel,
they are no flying uncertain reports ; no, it is God that cannot lie
who speaks : and thence comes the certainty of faith.
2, This flows from the applying and appropriating nature of
faith : which I hinted at already. Let news be never so true,
though never so great and good, yet if we have no interest or
concern in them, it mars the sweetness and comfort of them. Tell
a poor man of mountains of gold and silver, what relief will that
afibrd him, if he hath no access thereto, or interest therein ? but
teU him, that all these treasures are his, and that he has the
owner's warrant and command to take and use them as his own,
this will make him rejoice indeed. Tell a hungry and starving
man of a rich feast or banquet, what is that to him, if he be not
allowed to taste it ? Tell a naked man, exposed to the injuries of
wind and weather, of fine robes and excellent garments, what will
it avail him, if they be not for him, or for his use ? But tell the
hvmgry man that the feast is for him ; and the naked man that
the clothing is for him, this will create joy and triumph. So here,
the gospel-report doth not tell us of a Saviour and salvation that
we have no interest in ; no, but it tells us, that to us is the word.of
this salvation sent ; that unto us is this child born, unto us is
this son given ; that he is " made of God unto us wisdom, and
righteousness, and sanctification, and redemption ;" and that, as
the great Trustee of heaven, he " received gifts for men, yea, for
the rebellious also." Now, faith accordingly it applies all these
good news, this Saviour, and his whole salvation, to itself in par-
ticular. And hence it comes, that it fills the heart with joy, and
the tongue with praise.
3, This flows from that sensible assurance of God's love, and of
grace and salvation, which commonly follows upon believing ;
according to what you have, Eph. i. 13, " After that ye believed, ye
were scaled with the holy spirit of promise." There is a certainty of
Bcnse, which very frequently accompanies or follows upon the
certainty of faith, as a natural fruit of it ; and yet is not of the
nature and essence of it, because there may be true faith where
there is not this sensible or reflex assurance of grace and salva-
tion. The certainty of faith is built upon the word of God, tlic
CHRIST IN THE BELIEVER'S ARMS. 165
record of God, and the promise of God, which is a believing, be-
cause God hath spoken : Ps. Ix. 6, 7, compared, God had made a
promise of the kingdom to David, " God hatli spoken in his hoh'-
ness (saith he), I will rc^'oice ;" and in the faith of this word of pro-
mise, he speaks with such certainty, as if he were ah-eady in posses-
sion, " Gilead is mine, and Manasseh is mine,'' &c. But now the
certainty or sense is a knowing that we have believed, or the
soul's reiiectmg upon its own act of behoving. The certainty of
faith is hke the certainty that a man hath of his money in a good
and sufficient bond, or the certainty that a man hath of his estate,
by a good and sufficient charter ; he rests upon his bonds and char-
ters as good securities to him. But the certainty of sense is like the
certainty that a man hath of his money, when he is handling it
with his fingers, or taking in his rents. By the certainty of faith,
Abraham beheved, without staggering, because he had God's
word of promise for it ; but by the certainty of sense, he knew it,
when he saw Sarah delivered of his son Isaac, and got him in his
arms. Now, I say, faith commonly produces this sensible assur-
ance, sweet and reviving experiences of the Lord's love to our
souls ; and hence it comes, that it fills the mouth with praise.
IV. The fourth thing was, the application of the doctrine. And
i\\Q first use shall be of information. This doctrine informs us,
1, Of the excellency of the grace of faith. It cannot but be an
excellent grace, because it embraces precious Christ. Hence it is,
that God puts such an estimate upon it, that he cares for notliing
Ave do, if that be wanting : Without faith it is impossible to please
God ! Whatsoever is not of faith, is sin." Suppose it were possible
for a man to attain such a pitch of morality, as to be touching the
law blameless : yet all his obedience, moral and religious, stands
for a cypher in God's reckoning ; yea, is like the cutting of a dog's
nech, and the offering of sivines Mood upon God's altar, if faith be
wanting. Thus then, I say, faith is an excellent grace, of absolute
necessity in order to our acceptance before God. Only let it be here
carefully remembered, that it is not the act of faith, but its glorious
and ever-blessed object, Jesus Christ, whom it embraces, that
renders us acceptable unto God. In point of acceptance, faith re-
nounces its own actings, and looks for " acceptance only in the be-
loved : it rejoiceth in Christ Jesus only, and hath no confidence in
the flesh."
2, See from this doctrine what a happy and privileged person
the believer is. He gets Christ the Lamb of God in the embraces
of his soul ! and 0 what can the most enlarged heart or soul of
man wish for more ! This was the one thing that David desired, Ps.
xxvii. 4. We read of one in the gospel that said to Christ,
" Blessed is the womb that bare thee, and the paps which thou
hast sucked ;" to which (Jhrist answered, " Yea, rather blessed are
they that hear the word of God and keep it," Luke xi. 27, 28.
And who arc they that hear the word of God and keep it, but
believers, who have him formed in their hearts, and clasped in
the arms of faith? for Ae that thus hath the Son, hath life. And
166 CHRIST IN THE BELIEVER'S ARMS.
concerning such I may say, as Moses said concerning Israel, Dent,
xxxiii. 29, " Happy art thoii, 0 Israel : who is like unto thee, 0
people saved by the Lord!" Notice the expression, they are a
people already saved, they have everlasting life. That day that
Christ comes into the heart, the salvation of God comes, as it is
said to Zaccheus, " This day is salvation come to thy house."
3, See from this doctrine the true way of joy and comfort.
Perhaps there may be some poor soul going mourning without the
sun, saying, " Oh that I were as in months past." Once in a day
I tliought I could say, " The candle of the Lord sliined upon my
head;" but alas ! the scene is now altered, "the Comforter that
should relieve my soul is far from me :" how shall I recover my
wonted joy in the Lord? Well, here is. the way to it ; go forth
out of yourselves, by direct act of faith; take Christ a-iiew,
in the embraces of your souls, upon the free call and offer of the
gospel ; and, with Simeon, ye shall be made to hiess God. It is
the wreck of the comfort of the generality of God's people, in our
day, that they continue poring within themselves, upon their
frames, their graces, their experiences, their attainments, without
gomg forth, by faith, unto the fulness of a Redeemer for relief.
And while we do so, Ave are just like mariners at sea: while they
sail among shallow waters, near the shore, they are always afraid
of striking upon rocks, or running upon sands, because they want
deepness of water ; but when they launch forth into the main
ocean, they are delivered of these fears, being carried far above
rocks and sands: so while the believer continues among the
shallow waters of his graces, duties, experiences, and attainments,
he cannot niiss to be harassed with continual fears, because the
waters^ of divine grace are but ebb, while we stay there : but when
by faith we launch out into that full ocean of grace that is in Christ,
then fears, doubts, and perplexities evanish ; the soul is carried up
above all these, being strong, not in the created grace that is in
itself, but, in the grace that is in Christ Jesus, in whom dwells all
the fulness of the Godhead." So then, I say, if ye would surmount
your fears, and recover your joy and comfort in the Lord, study
to live by faith upon the Son of God ; for we are " filled with joy
and peace in believing."
4, From tliis doctrine we may gather what a lightsome place
heaven will be, where the soul shall live in Christ's embraces for
ever. If the believer's heart be so refreshed when he get's Christ
embraced by f\iith, wliat overpowering floods of joy must flow
upon his soul, when ho comes to immediate fruition, where no
clouds shall ever intercept the rays of the Sun of righteousness
from him-, through an endloss eternity ! No wonder, though some-
times the believer break forth into sucli longing expressions, when
he thinks of immediate enjoyment, as that of Paul, " I desire to
depart, and to be with Christ"; which is far better."
Use 2(7, may be of trial Sirs, you have been in the temple this
day ; I would ask, have you seen the Lord's Messiah there? Have
you got him, like Simeon, in the arms and embraces of faith ? 0 !
CHRIST IN THE BELIEVER'S ARMS. 167
say ye, how shall I know if I ever had him in my arms ! For
answer, take these following things as marks.
1, If ever ye have embraced Christ, Christ has embraced you
first; for there is a mutual embracing betwixt Christ'and the
behever, and it begins on Christ's side ; he first gripes the soul by
his Spirit, before the soul gripes him by faith: Phil. iii. 12, "I
follow after, if that I may apprehend that for which also I am
apprehended of Christ Jesus." 0 ! will the soul say, I was wan-
dering, like a lost sheep, among the mountains of vanity ; I had
gone into a far country, with the prodigal, and never had a thought
of Christ, till he, by his sovereign grace, griped and drew me with
the cords of victorious love and grace, and then my heart griped
and apprehended him. Never a soul yet came really to believe in
Christ, but will be ready to own, that it was not free will, but free
grace that began the work : " No man can come to me, except
the Father which hath sent me, draw him."
2, If ever ye had Christ really in the embraces of faith, ye have
been made to quit the embraces of other lovers : "Ephraim shall
say, What have I to do any more with idols?" Particularly, ye
have been made to part with the law as a husband, Kom. vii. 4,
" Ye are become dead to the law by the body of Christ ; that ye
should be married to a better husband, even to him who is raised
from the dead." 0 Sirs ! it is a harder business than many are
aware of, to make a divorce between a sinner and the law, so as
to nicxke him renounce all hopes of salvation and righteousness
from that quarter. It is much easier to pull his lusts out of his
arms, than to pull the law, as a husband, out of his embraces.
And the reason of this is plain, because the law gives a promise of
life to them that obey it, " He that doth those things, shall live in
them;" which sin and lust cannot do, in regard they carry the
stamp of hell and wrath visibly upon them, to the eye of a natural
conscience. So that it is much easier to convince a man that his
sin is an evil thing, than to convince him that his righteousness is so:
hence Christ tells the Pharisees, these self-righteous wretches,
" that publicans and harlots sliould enter into the kingdom of God
before them." Publicans and harlots, and such sort of persons, lie
more open unto the sharp arrows of conviction, than self-righteous
persons, who make, as it were, a barricade of the law itself, and
their obedience to it, behind which they lie, intrenched and forti-
fied, against all the curses and threatenings of the law that are
denounced against them ; they still take the law for a friend, while
they obey it as well as they can, never dreaming that nothing will
satisfy the law, but an obedience that is every way complete.
But now, I say, if ever ye have embraced Christ, ye have been
made to part with the lav/ as a covenant, and with your own
righteousness by the law, as fithy rags, saying, with Paul, " I
through the law am dead to the law." At the same time that the
Boul quits the embraces of the law as a husband, it parts with
other lovers also. The first view of Christ by faith, makes all the
twinkling stars of created enjoyments to evanish and disappear ;
168 CHRIST IN THE BELIEVER'S ARMS.
SO that the soul joms issue with David, Ps. Ixiii. 25, " Whom have
I in heaven but thee ? and there is none upon earth that I desire
besides thee."
3, If ever Christ was in the embraces of thy soul, thou mayst
know it by tlie desirable concomitants and effects thereof. I shall
not stand upon them ; only, in so many words. Your estimate of
Christ will be raised ; for " unto you which believe he is precious."
Your love to him will be inflamed ; for faith icorhethhy Jove. Your
joy and peace will be increased ; for " believing, we rejoice with
joy unspeakable, and full of glory." Heart-holiness will be pro-
moted ; {ox faith imrifieih the heart. And in a word, your souls will
make their boast in him ; for " in him shall all the seed of Israel
be justified, and shall glory."
Use 3J, shall be of exhortation to all in general. Sirs, before wo
part this evening, I would fain have every soul hearing me, going
home with the great Messiah, the Son of Uod, in the arms and em-
braces of their souls ; and then I am sure ye should go away,
blessing God that ever ye came here. We must deal with you as
reasonable creatures, and persuade you in a moral way : and when
we are so doiiig, look up to God for the concurring efficacy of his
Holy Spirit, whose prerogative it is to persuade and enable you to
embrace Jesus Christ, as he is offered to you in the gospel. And
therefore, by way of motive, consider,
1, The absolute need ye have of this Christ, whom we offer unto
you. Without him ye are condemned already / without him ye are
" without God in the world ; God is angry with you eveiy day ;
the law and justice of God, like the avenger of blood, is pursuing
you." And therefore, 0 sinners, flee to a Saviour, " Turn ye to your
stronghold, ye prisoners of hope."
2, Consider the matchless excellency of that Saviour whom wo
call you to embrace. Angels and men are at an everlasting stand
to speak of his Avortli and glory ; he is best known by his own
and his Father's testimony concerning him : and if ye would know
the record of God concerning him, search tlie Scriptures, for
these are they that testify of him ; it is in this glass that " We
behold his glory, the glory as of the only begotten of the Father,
full of grace and truth." I despair, that ever a sinner will em-
brace Christ, till there be an uptaking of his personal excellency
as Immanuel God-man. There is a seeing of the Son, which, in
order of nature, although not in order of time, goes before the
soul's believing in him, .fohn vi. 40.
3, Consider the ability and sufficiency of this Saviour whom we
call you to embrace, 'i'ake the Father's testimony of his ability,
Psal. Ixxxix. 20, " I have laid lielp upon one that is mighty?'
Take his own testimony. Is. Ixiii. 1, " I that speak in righteous-
ness, mighty to save." Take the Spirit's testimony, in the mouth
of the apostle Paul (Ileb. vii. 25), declaring him "able to save
them to the uttermost, that come unto God by him " Thus ye
have tho three that bear record in heaven, attesting the sufficiency
of this Saviour. O then " set to your seal, that CJod is true, bv
CHRIST IN THE BELIEVER'S ARlTS. 169
believing the record that God gives of his Sou," for if ye do not,
your unbehef gives the he unto a whole Trinity, 1 John v. 10, 11.
4, Consider that this sufficient Saviour is the sent of God. This
is a designation given to Christ thirty or forty times in the gospel
according to John, and the ordinary argument with which Christ
persuades sinners to embrace and receive him. And nothing
could have greater influence than this designation, if the weight
of it were but duly weighed. 0 consider in what quality and
capacity his Father hath sent him : shall not God's ambassador-
extraordinary get a hearing among a company of condemned
rebels ? He is sent as a Redeemer to liberate captives, and slaall
not captives embrace him ? He is sent as a Surety, and will not
dyvours and bankrupts embrace a cautioner ? He is sent as a
Physician, and will not the wounded and diseased sinner embrace
him, and his healing balm ? &c.
5, Consider that his heart and his arms are open and ready to
embrace all that are willing to be embraced by him. 0, may the
soul say, fain would I embrace him, but I doubt of his willingness
to embrace me. I tell you good news, he is more willing to em-
brace you by far, than you are to be embraced by him. He says
he is wilhng, and you may believe his word, for he is, " the Amen,
the faithful and true Witness," and lie says, that he will cast out
none that come unto him : he swears he is willing, and will ye not
believe his oath? Ezek. xxxiii. 11, "As I live, saith the Lord
God, I have no pleasure in the death of the wicked, but that the
wicked turn irom his way and live." Pray tell me, why did he
engage from eternity, and voluntarily give his hand to the Father
in the council of peace, saying, " Lo, I come : I delight to do thy
Avill, 0 my God?" Why did he assume the nature of man, and
the sinless infirmities thereof? Why did he that is the great
Law-giver, subject himself unto his own law ? Wh}' did he that
is the Lord of life and glory, submit to the stroke of death igno-
miniously upon a cross ? Why doth he send out his ministers to
you, with call upon call ? Why doth he wait all the day long,
saying, " Behold me, behold me ?" AVhy doth he expostulate the
matter with you? Why is he grieved at the obstinacy of your
hearts, if he be not willing that ye should embrace him ? For the
Lord's sake, therefore, consider these things, and do not reject
the counsel of God against yourselves.
6, Consider what a glorious train and retinue of blessings come
along Avith him, when he is embraced in the arms of faith : such
as pardon of sin, Heb. viii. 12; peace Avith God, Rom. v. 1 ; a-
complete justifying righteousness, Rom. viii. 3, 4 ; adoption and
eonship, John i. 12 ; sanctification, both in the root and fruit of it,
1 Cor. i. 30 ; saving knowledge of God, and the mysteries of his
covenant, 2 Cor. iv. 6 ; the crown of eternal glory at last, John iii.
16. All these might be particularly enlarged on ; but I do not
insist, but proceed to obviate some objections that some may
make against complying with this exhortation.
Object. 1, Some poor soul may be ready to say. Gladly would
170 CHRIST IN THE BELIEVER'S ARM«!.
I embrace Christ, witli my very soul ; but still I entertain a jea-
lousy of my right and warrant to meddle with the unspeakable
gift of God ; he is such a great good, that I am afraid it be but
presumption in me to attempt the embracing of him. Now, for
removing any jealousies of this nature, I shall lay before you a
few of these warrants, upon which a lost sinner may receive and
embrace this Saviour.
1, Let desperate and absolute necessity be your warrant. Ye
must either do or die : there is no midst. " He that believeth,
shall be saved; but he that believeth not, shall be damned." Do
not stand to dispute the matter: there is no time, no, not one
moment of time, wherein a man is allowed to toss this question in
his breast, alter the revelation of Christ to him in the gospel.
Shall I believe, or shall I not? Or if ye will dispute the mat'ter,
will ye argue, as the Samaritan lepers did, " If we sit still here we
perish ; but if we go into the camj) of the Assyrians, peradventure
we shall live." So ye, If we sit still in this sinful and miserable
condition, without God and without Christ in the world, we un-
avoidably perish, but if we throw ourselves into the arms of a
Iledeemer, and upon the mercy of God in him, beyond peradven-
ture we shall be saved. And therefore, I say, let absolute ne-
cessity be your warrant.
2, Venture to embi'ace this Saviour in the arms of faith, upon
the warrant of the very design of his incarnation. Why is there
a Saviour provided ? Why was he manifested in the flesh ? Upon
what errand was he sent into the world, but " to seek and save
that which was lost?" Well, since tliis is the very design of God
in giving a Saviour, that sinners might be saved by him ; what
can be more agreeable unto him, or his Father that sent him, than
that a lost sinner should embrace and receive him?
o, Let the revelation of this incarnate Deity, in the glorious
gospel, be your warrant to embrace and receive him : a bare re-
velation of a Saviour, without any more, is enough to induce a
sinner to believe in him. Why was the brazen ser^^ent in the
wilderness lifted up on the pole, but that every one in the camp
of Israel, who were stung with the fiery serpents, might look unto
it, and be healed? The very lifting up of the brazen serpent was
a sufficient warrant to any man to look to it : so the Son of man,
his being lifted up on the pole of the everlasting gospel, warrants
every man to believe in him, John iii. 14, 15.
4, Besides the revelation of Christ, ye have a full, free, and un-
hampered offer of him in the external call of the gospel ; and this
directed to every one, without exception. Is. Iv. 1-3 ; Kev. xxii.
17; !Mark xvi. 15; Pro v. viii. 4. Sirs, we offer a Christ to you,
and the whole fulness of grace and glory, merit and Spirit, that is
in him, as the free gift of God, without the money and price of
your owji works and qualifications ; if ye bring any such price, to
make a purchase of the pearl of great price, ye shall lose him ior
ever : God loves to give his Christ freely, but he scorns to receive
anything for him. Let this then be your warrant, that Christ is
CHRIST IN THE BELIEVER'S ARMS. 171
gifted and offered of God in this gospel : and let it be rememberedj
that, in the matter of a gift, there is no difference between man
and man ; the poorest, as well as the richest, may receive a gift
presented unto him ; a condemned malefactor has as good a right
to receive a gift presented imto him by the king as the greatest
favourite in the court ; his being a guilty criminal is no prejudice
at all to his receiving a gift ; yea, his being so qualifies him for
receiving the pardon. So here, Christ's being the gift of God,
freely offered and presented, warrants the sinner to receive him,
without respect to any qualifications but that of his being a sinner.
Hunger is the best disposing qualification for meat, nakedness fits
a man for clothing, &c. And that Christ seeks no other qualifica-
tions is evident from his counsel to Laodicea, Rev. iii. 17, 18, —
" Thou art wretched and miserable, and poor, and blind, ai^d
naked. I counsel thee to buy of me gold tried in the fire, that
thou mayst be rich ; and white raiment, that thou mayst be clothed,
and that the shame of thy nakedness do not appear ; and anoint
thine eyes with eye-salve that thou mayst see."
5, Ye have not only an offer of Christ, but an express command
requiring you to embrace him, for your warrant, 1 John iii. 23,
" This is his commandment, that we should believe on the name
of his Son Jesus Christ," Sirs, it is not a thing left optional to
you, to embrace Christ or not, as ye please ; no, ye are concluded
under a law, fenced with the severest penalty, " He that believeth
not, is condemned already, and the wrath of God abideth on him."
The unbelieving sinner counteracts the authorily of Heaven, and
thus rushes upon " God's neck, upon the thick bosses of his
bucklers." Ye have no reason to doubt but that the command of
believing is to you; for if ye were not commanded to believe,
your unbelief could not be your sin, " Where no law is, there is no
transgression." Ye do not doubt, but ye are commanded by the
Word of God, to read, hear, pray, sanctify the Sabbath, and to
perform the other duties of the moral law ; and because they are
commanded, ye mint at obedience. Now, believing is as peremp-
torily enjoined, yea, rather more than any other duty, inasmuch
as the successful and acceptable performance of all other duties
depends upon it. And therefore do not stand disputing your
■warrant, against the express authority of Heaven.
6, Besides the command of God, ye have a promise of welcome
to encourage you in believing : John vi. 37, " Him that cometh to
me, I will in no wise cast out." John iii. 16, " "Whosoever be-
lieveth in him, shall not perish, but have everlasting life." But,
say ye, these promises may be to others, and not to me. I
answer. The promise is indorsed to you, directed to you, in the
external call and dispensation of the gospel. Acts, ii. 39. Thoi'o
the apostle is preaching to a company of men, v^hose hands had
lately been dipped in the blood of the Son of God. He calls them
to faith and repentance. By what argument does he enforce the
exhortation ? Why, he tells them, " The promise is unto you,
and to your children, and to all that are afar off, even as many as
1 72 CHRIST IN THE BELIEVER'S ARMS.
the Lord our God shall call." Where, it is plain, the promise is
extended, first to the JeAvs, and then to the Gentiles, who at that
time were afar off; and then, indefinitely, both to Jew and Gentile,
to whom the call of the gospel should reach ; the external call,
which is only here intended, howsoever the Spirit of the Lord did in-
ternally concur, being the alone foundation upon which the promise
is to be received, and not the internal call of one j)erson, which can
never be a warrant of believing to another. And therefore, as
the apostle said to them, so say 1 to you, in the name of God, The
promise is unto you, I mean, the promise of welcome : " Whoso-
ever of you believeth, shall not perish." This promise is not
made to believers exclusively of others, but to every one that
hears this gospel; for if so, we could call none to believe but such
as have believed, which is most absurd. Well then, let God's
promise warrant you to believe in Christ : and if ye do not think
this sufiicient, take his promise of welcome, ratified with his oath,
Ezek. xxxiii. 11, these being the "two immutable things wherein
it is impossible for God to lie."
7, Let the indefinite and absolute nature of the covenant of
grace be your warrant for embracing the Lord Jesus. The cove-
nant of grace, as it lies in the external dispensation of the gospel, is
conceived in the form of a blank bond, or testamentary deed,
where there is room left to every man to fill up his name, by the
hand of faith. The strain and tenor of it is, " 1 will be their God,
and they shall be my people : I wall take away the stony heart
out of their flesh, and will give them an heart of flesh : I will
sprinkle clean water upon them: I will put my Spirit within them:
1 will be merciful to their unrighteousness : I will subdue their
iniquities." Where, you see the grant, runs in an indefinite way ;
no man's name mentioned, neither any by name excluded. Why,
what is the design of this, but that every man may be encouraged
to subscribe his name, or to make application thereof to his own
soul, in a way of believing, by which we are said to take hold of
God's covenant'? 0 Sirs! the covenant of grace, as it lies in tli6
external dispensation of the gospel, (for now I abstract from his
secret purposes, which are not at all the measure or rule of faith),
is just like a rope cast in among a company of drowning men ; he
that throws it in, cries to every one of them to take hold of tho
rope, promising to draw them safe to shore : so God, hi the gospel-
dispensation, proposes his covenant to every one as a ground of
faith, assuring them, that wdiosoever takes hold of his covenant,
and receives his Christ, whom he hath " given for a covenant of
the people, shall not perish, but have everlasting life." For the
Lord's sake, do not put this rope of salvation away from you,
under a pretence that ye know not if it be designed for you.
Would you not reckon it ridiculous madness in any of these
drowning men now mentioned, to fall a disputing whether the
rope were cast in to them, when they are at the very point of
sinking to the bottom ? Would not every one of them gripe at it,
with the utmost slroiigth and vigour, without putting any questit)!!?
Now, this is the very case, 0 sinner ; thou art going down to the
CHRIST IN THE BELIEVER'S ARMS. 173
pit of eternal misery; God, by liis ministers, cries to you to take
hold of this rope of salvation : 0 then ! " see that ye refuse not
him that speaketh from heaven ;" do not dispute yourselves away
from your own mercy.
8, Let the welcome that others have met with in coming to
Christ be your encouragement to venture also. Never any that
really came to him but they met with a kindly reception. Ask
the prodigal son, ask Mary Magdalene, Paul, and others, what
entertainment they met with from this Saviour; they will be ready
to tell you, tliat they obtained mercy. Now, the same mercy that
saved them, is as ready to save you. You do not doubt but Moses,
David, Peter, Paul, and other saints tliat are now in glory, had
sufficient warrant to believe. Sirs, you have the same grounds of
faith as ever they had ; the same God, the same Saviour, the
same Bible, the same covenant, the same promises, the same faith-
fulness of God to lean to, as ever they had ; and these grounds
of faith are so firm, that they never disappointed any that leaned
to them : and therefore be encouraged to believe, as they did. O
how will it gall and torment unbelieving sinners in hell for ever,
when they see others, who believed upon the same grounds that
were common to them also, sitting down in the kingdom of heaven,
and themselves shut up in utter darkness, with devils and damned
spirits, because of their unbelief ! And how will the devil himself
upbraid unbelievers in hell, when fallen under the same condemna-
tion ^vith himself, that they had such fair warrants to believe in
Christ, which he never had !
Object. 2, You bid me embrace Christ ; but, alas ! he is far
away out of my reach : Christ is in heaven, how shall I win at
him?
Ans. Seeing ye cannot come up to Christ, Christ is come down
to you ; and we bring him near to you, in this word of salvation
which we preach : Isa. xlvi. 12, 13, " Hearken unto me, ye stout-
hearted, that are far from righteousness. I bring near my right-
eousness : it shall not be far off, and my salvation shall not tarry,"
And therefore, " say not in thine heart. Who shall ascend into
heaven? (that is, to bring Christ down from above); or. Who
shall descend into the deep ? (that is, to bring up Christ again
from the dead) : for the word is nigh thee, even in thy mouth,
and in thy heart : that is the word of faith, which we preach,"
Rom. X. 6-8. Sirs, Christ is in this gospel, this word of faith and
grace, which we, in the name of God deliver unto you : and your •
faith must terminate immediately upon this word, otherwise you
can never embrace him. As I believe or trust a man by his
verbal or written promise ; so 1 embrace Christ by the word of
faith, or promises in the gospel. Suppose a sponsible man residing
in America, should send me his bill for any sum of money, that
man and his money are brought near to me by his bill and security
which he sends me : so here, though Christ be in heaven, and we
upon earth, yet the word of faith, which we preach, brings him,
his kingdom, righteousness, salvation, and whole fulness, nigh
174 CHRIST IN THE BELIEVER'S ARMS.
unto every one of us, so that we need not ascend into heaven, or
descend into hell, in quest of him.
Object. 3, My arms have been so defiled with the embraces of
other lovers, that I am afraid Christ will never allow me to
embrace him. For answer, I only refer you to Jer. iii. 1, "Though
thou hast played the harlot with many lovers; yet return again to
me, saith the Lord." But, say ye, my sins are highly aggravated.
Ans. Isa. i. 18, " Come now, and let us reason together, saith the
Lord : though your sins be as scarlet, they shall be as white as
enow; though they be red like crimson, they shall be as wool."
Ohject. 4, You bid me embrace him ; but, alas ! I want an arm ;
I have no power to embrace him. Ans. If thou hast a will to
embrace him, the great difficulty is over, for there lies the prin-
cipal stop : " Ye will not come to me, that ye might have life."
Where God gives to will, he gives also to do of his own good
pleasure. You say, you want the arm to embrace him ; then do
as the man with the withered hand did, mint to stretch it forth,
iu obedience to the command of Christ, Believing is a thing we
must be essaying, even before Ave can find the Spirit of God
working it in us effectually. We cannot pray, we cannot sanctify
the Sabbath, we cannot think a good thought, till the Spirit of God
work it in us ; and yet we do not forbear these duties because we
have no power to do them ; so although we have no power to
believe, yet we should be trying to bcHeve. The way that the
Spirit of God works faith in the souls of the elect, is, by making
them sensible of their own inability, that they may turn the work
over upon his own hand, who " worketh all our works in us, and
for us."
Ohject. 5, Let me mint at believing as much as I will, I shall
never be able to effect it, if I be not among God's elect ; for it is
only they that are ordained to eternal life, that do believe. Ans.
This is an ordinary sophism of the gra.nd enemy of salvation,
whereby he discourages sinners from believing in the Lord Jesus ;
and the fallacy or weakness of it Avill easily appear, by applying the
objection to the ordinary business of human life. When meat is
set before you, do you decline to take or use it, for this reason,
that you do not know whether God has ordained it for you ? Do
not ye say, ]\Ieat is for the use of man, and this meat is set before
me, and therefore I will take it. Y^e do not say, I will not plough or
BOW my ground, because I know not if ever God has decreed that
it shall bring forth ; or, T will not go home to my house, because I
do not know if ever God has decreed I should come the length.
Ye would reckon a man mad, or beside himself, who would argue
at this rate, in affairs of this nature. AVhy, the case is the very
same : as the secret decrees of heaven lie quite out of the road in
the management of the affairs of this life ; so neither are they at
all to be the measure or rule of our actings in the great
concerns of eternity : " Secret things belong unto the Lord our
God : but those things which are revealed, belong unto us, and to
our children." And the ground of your condemnation at the great
CHRIST IN THE BELIEVER'S ARMS. 175
day will not be, because ye were not elected, but because ye would
not believe. The reprobate Jews were cut off, because of their
unbelief, Rom. xi. 7 and 20. I shall only add, that as ye cannot
know that the meat set before you is yours in possession, till ye
take it ; so neither can ye ever know that Christ was ordained for
you, till ye take him into your possession by faith. And therefore
ye must believe in Christ, before ye know your election ; otherwise
ye shall never know it, and shall never believe either. So much
by way of exhortation.
I shall conclude this discourse with a short word to two sorts of
persons.
First, To you who, like Simeon, have got him in the embraces
of your souls, and who perhaps can say, to your sweet experience,
with the spouse, " I have found him whom my soul loveth." All
I say to you, shall be comprised in these two or three words,
1, O bless God, as Simeon did, for such a privilege ; " Let the
high praises of God be in your mouths." I told you already, of
several songs ye have ground and reason to sing, which 1 shall
not stand to resume. Only, to engage you to bless him, consider,
that this is all the tribute he expects from you. Who will ever
bless him, if not the people that he has formed for himself? Con-
sider again, that this is the way to have blessings multiplied upon
you ; the thankful beggar is best served at the door both of God
and man. The trumpeter loves to sound where there is an echo,
which brings back the soud to his ears ; so God loves to bestow
his blessings, where he hears of them again in songs of praise and
gratitude. Praise is the work of heaven, through a long eternity :
now, they who are bound to that land afar off, should be lisping
out the language of the land before they come there.
2, Have ye got Christ in the arms of your souls ? 0 then im-
prove your golden season: and ivhile ye are allowed to ride with
the King, in the chariot of the Avood of Lebanon, improve your
interest with him, both for yourselves and others ; particularly
intreat him, that he would revive his own work, which is under
such a sad decay in our land at this day ; study to " bring him
into your mother's house, and into the chamber of her that conceiv-
ed you."
3, Have ye got him in yoiu- arms ? Then follow the spouse's
practice. Song iii. 4, " I held him, and would not let him go." O
keep him in the embraces of your souls ; his presence dispels clouds,
and turns the shadows of death into the morning ; it is like oil to
the chariot-wheels of the soul : light, life, liberty, peace, pardon, and
plenty, are his continual attendants. And, remember that his
departure is of a very dangerous consequence. It is true, his real
presence shall never depart ; but yet his quickening, strengthen-
ing, and upholding presence may be withdrawn to such a degree,
that ye may go mourning without the sun : and if, through un-
tenderness, ye provoke him to v/ithdraw, the quarrel may be pur-
sued even to the gates of hell ; so that ye may be made to cry
out, " The arrows of the Almighty are within me, the poison
176 CHRIST IN THE BELIEVER'S ARMS.
whereof driiiketli up my spirit; the terrors of God do set them-
selves in array against me," Job vi. 4.
And in order to your keeping him in the embraces of your souls,
1st, Beware of every thing that may provoke him to withdraw ;
particularly beware of security, which made him to withdraw from
the spouse, Song v. 3 and 6, compared- Beware of pride ; for
" God resisteth the proud," and " beholds them afar off." Beware
of worldly-mindedness : " For the iniquity of his covetousness was
I wroth, and smote him," Isa. Ivii. 17. Beware of unbelief, that
root of bitterness, which causes to " depart from the living God."
Distrust and "jealousy is the rage of a man;" much more is it
provoking imto God. Under the law, God appointed porters to
keep watch at the door of the temple, that nothing might be suf-
fered to enter, which might defile the dwelling-place of his name :
thy soul and body, believer, is tlie temple of God; therefore guard
against everything that may defile the same.
2dli/, If ye would hold Christ in the embraces of your souls,
keep grace in a lovely exercise ; for these are the spikenard and
spices that send out a fragrant smell for his entertainment. Keep
the arm of faith continually about him ; let the fire of divine love
bui'n continually upon the altar of thy heart ; let the anchor of
hope be fixed within the veil ; let the fountain of evangelical
repentance be still running ; and under your greatest attainments
be humble, and take care to set the crown upon Christ's head,
saying, " Not unto us, not unto us, but unto thy name be the glory."
The second sort of persons I would speak a little to, are these
who, perhaps are complaining of hidings and withdrawings, and
are perhaps saying, I came to the temple to see if I could get
Christ in my arms, but I am disappointed ; yea, matters are
come that length with me, that I am ready to raze foundations,
and to conclude that I am an utter stranger to him. All I have
to offer to you, shall be comprised in these two or three things,
with which I conclude.
1, Allow me to ask, if there be not a void and emptiness in tHy
lieart which the whole creation cannot fill, till Christ himself come and
fill it ? Are not ordinances, ministers, word, and sacrament, empty
without him, like dry breasts ? That says, thou art not altogether
a stranger to him. And therefore do not entertain harsh thoughts
of thyself; thy case is not at all unprecedented. What think ye
of David, Ps. xiii., of Asaph, Ps. Ixxvii., of Ileman, Ps. Ixxxviii., yea,
of Christ himself, who, through the withdrawing of his Father's
love, was made to utter that heart-rending cry, " My God, my
God, why hast thou forsaken me?"
2, Know for thy comfort, that thy hiding Lord will return again :
" Weeping may endure for a night, but joy cometh in the morning,"
Ps. XXX. 4, 5, Isa. liv. 7, 8. The very breathings and longings
of thy soul after him, are a pledge of his return ; for " he satisfieth
the longing soul, and filleth the hungry soul with goodness."
3, When ye cannot get Christ himself embraced, study to em-
brace his word of promise, as the Old Testament saints did, Ileb.
THE THRONE OF GRACE DISCOURSED ON. 177
xi. 13. As a loving wife will lay the letters of her absent husband
in her breast, and perhaps kiss his hand-writ ; so lay the sweet
promises of thy best Husband in thy bosom, and between thy
breasts, until he himself return.
4, Lastly, Maintain your claim unto him on the gouud of the
covenant, when ye cannot maintain it upon a ground of sense ; as
a wife will maintain her relation to her husband, though he be
both angry and absent. The Lord loves to have his people threap-
ing kindness, and maintaining there claim upon the marriage-con-
tract of the new covenant, when they " walk in darkness, and
see no light," Isa. 1. 10, : and such a carriage as this, commonly
lands in a happy meeting betwixt Christ and the souls of his
people ; for after believing, comes sealing.
A DISCOURSE ON THE THRONE OF GRACE
Ps. Ixxxix. 14. — Justice and judgment are the habitation of tby throne.
THIS psalm elegantly describes God's covenant of grace made
with Christ, and his spiritual seed in him, under the type of
God's covenant of royalty with David and his posterity ; as is plain
from many passages of the psalm, which are too sublime and lofty
to be restrained unto David's temporary reign, or that of his pos-
terity, over the tribes of Israel, which quite expired in the revolu-
tion of a few ages.
The words read are a description of the nature of the Messiah's
kingdom and administration : " Justice and judgment are the
habitation of thy throne."
Where we may notice, 1, The royal person who is the subject-
matter of my text, and of the greatest part of the psalm : he is
pointed at in the pronoun thy. This is none other than Christ, the
true David, who was to reign in the latter days : and in whom
David's family and kingdom shall be perpetual for ever. This is
the King who rules in righteousness, and whose seed is to be es-
tablished for ever, whose throne shall be built up unto all genera-
tions, ver. 4.
2, We have a badge of royal majesty and sovereignty ascribed
unto him ; a throne. We frequently read in scripture of Christ's
throne, Ps. xlv. 6, compared with Heb. i. 8, " Thy throne, 0 God,
is for ever and ever." God's throne is threefold. (1) His throne
of glory ; by which I understand the essential glory and majesty
of the divine nature. This throne is inaccessible by finite creatures ;
hence, 1 Tim. vi. 16, he is said to "dwell in the light which no
man can approach unto, whom no man hath seen, nor can see."
The light of glory that breaks forth from this throne of essential
glory, is too bright and overwhelming either for men or angels
immediately to behold. Hence the Seraphims, Is. vi., are repre-
YOL. I. M
178 THE THRONE OF GRACE DISCOURSED ON.
sented as covering their faces with their wings, to veil their eyes
from that dazzling glory of divine holiness shining forth from his
glorious throne, which is high and lifted uj). 0, who of Adam's fallen
posterity shall stand in his holy place ! (2) There is his throne of
justice, where he judges sinners according to the tenor of the law
or broken covenant of works. At this bar, every unbeliever is
condemned already ; and from this throne, their final and irrever-
sible doom will pass at the last day, " Depart from me, ye cursed,"
&c. Before this throne, no flesh living can be justified : " If thou.
Lord, shouldst mark iniquities: 0 Lord, who shall stand?" Ps.
cxxx. 3. (3) We read of a throne of grace, Heb. iv. 16, " Let us
therefore come boldly unto the throne of grace, that Ave may obtain
mercy, and find grace to help in time of need." And this is the
throne intended in my text, as is plain from the close of the verse,
and what follows, Mercy and truth go before the face of him that
sits on it ; a joyful sound of peace, pardon, and salvation, issues
forth from it to perishing sinners. " They walk in the light of the
King's countenance, rejoice in his name, and are exalted in his
righteousness," &c. Terror and amazement, death and ruin, are
the fruits of God's appearing to sinners from a throne of glory, or
justice ; and therefore, I say, it must be a throne of grace that is
here intended.
3, In the words Ave haA^e the firm foundation upon Avhicli this
throne of grace doth stand ; its habitatmi, or (as in the margin)
establishment is justice and judgment : the firmest foundation upon
which any throne can be settled. The thrones of many earthly
potentates are reared and built up with A'iolence and oppression ;
but the throne of God's kingdom of grace is established in right-
eousness. The Son of God, as the Surety of sinners, submitted to
satisfy justice^ and to undergo the judgment and the condemnation
of the broken laAv, whereby he brings in everlasting righteous-
ness ; and upon this bottom or foundation the throne of grace is
established, and upon this basis {siS Pool reads it)Avill it stand forever.
The doctrine I design to prosecute from the words is this,— '
DOCT. — " That God's administration of grace is founded upon the
complete satisfaction of justice by his eternal Son as our Surety."
Or take it thus, " That justice satisfied, and judgment exe-
cuted upon Christ as our vSurety, is the basis and foundation
of a throne of grace. Justice and judgment are the habitation
of thy throne."
I only name two other places of holy writ for confirmation of
the doctrine. The one we have, Rom. iii. 24, 25, 26, Avhere the
apostle tells us, " We are justified freely by his grace tln-ough the
redemption that is in Jesus Christ : whom God hath set forth to
be a propitiation through faith in his blood, to declare his right-
eousness for the remission of sins that are- past — to declare, I say,
at this time his righteousness : that he might be just, and the
justifier of him which believeth in Jesus." Where it is plain,
THE THRONE OF GRACE DISCOURSED ON. 179
that the grace of God in pardoning and justifying the ungodly
Binner, is founded upon the propitiatory sacrifice of the death of
Christ ; and grace's administration being built upon this ground,
God is just in pardoning the sinner that believes in Jesus. Another
clear text to the same purpose we have, Rom. v. 21, where grace
is said to " reign through righteousness unto eternal life, by Jesus
Christ our Lord." The government of grace is founded on right-
eousness, i. e., upon the righteousness of Christ, whereby justice
was satisfied in the execution of judgment upon the Surety.
In handling this doctrine, I shall, through divine assistance,
observe the method following : —
I. I shall speak a little of this throne.
II. Of the basis or foundation of this throne.
III. Notice some pillars wherewith the throne is surrounded and
supported.
IV. Inquire why God will have justice and judgnaent for the
foundation of his throne of grace.
V. Apply the whole.
I. I say, I would taJce a vieiv of the throne. Where again I shall,
1, Shew what this throne is, and why so called. 2, Inquire what
comfortable views of God a guilty sinner may have from this throne.
o, Offer a few scriptural remarks concerning it.
First, What is this throne, and why so called ? In one word
then. By this throne of grace we are just to understand God mani-
festing himself in our own nature, and dealing with sinners through
Christ according to the grace of the gospel. I take that word of
the apostle, 2 Cor. v. 19, 20, to be a just account of what is intended
by a throne of grace, " To wit, that God was in Christ, reconciling
the world unto himself, not imputing their trespasses unto them ;"
issuing forth a word of peace and reconciliation, that sinners might
no more continue in their enmity, by dreading God as an implacable
judge, or inexorable enemy, but might return to him as a reconciled
God and Father. The reason of all which is subjoined, ver. 21,
" For he hath made him to be sin for us, who knew no sin ; that
we might be made the righteousness of God in him."
Now, God's administration of grace toward guilty sinners through
Christ, may be called a throne, either,
1, With allusion unto the mercy-seat in the typical temple of
Jerusalem. Israel was a theocracy ; the Holy One of Israel was
thfeir king, and the mercy-seat was his throne. It was an eminent
type of Christ, and the most solemn and sacred thing in all that
typical administration. God is said to dwell between the cheru-
bims : " Shine forth, 0 thou that dwellest between the cherubims: "
so God dwelleth in Christ ; yea, " in him dwelleth all the fulness
of the Godhead bodily." And through him God dwelleth with
man upon earth in a way of grace : through him we have 'entrance
into the holiest, as Israel entered in the person of their high priest :
in him we make atonement for our sins ; and through him we re-
180 THE THRONE OF GRACE DISCOURSED ON.
ceive the oracles of God, the revelations of the divine will : in him
God meets and communes with us, as he did from the mercy-seat
in the material temple, Exod. xxv. 1 7, 22. Or,
2, It may be called a throne, because of the glorious greatness
and royal majesty of God that shines in this administration of grace
through Christ. A throne, you know, is a seat of majesty, peculiar
unto sovereigns. Let none imagine, that the glory of God is any-
thing lessened by his sitting upon a throne of grace, or that less
reverence is due to him here, than upon a throne of glory or justice.
Indeed the boldness of faith is both allowed and commanded in
our approaches unto this throne ; but this doth not diminish, but
increase the soul's reverence and holy fear : Ps.xcix. 1, " The Lord
reigneth, let the people tremble : he sitteth between the cherubims,
let the earth be moved." Everything in and about God's throne
of grace appears great. " Fcr the beauty of his throne, he hath
set it in majesty." For instance, take these few particulars,
1st, There is royal majesty in the very name of him that sits
on the throne. What is his name ? 0 happy they that know it,
and by the eye of faith can read it written on his thigh and ves-
ture, " The King of kings, and Lord of lords," Rev. xix. 16. His
name is " Wonderful, Counsellor, The mighty God, The everlast-
ing Father, The Prince of Peace."
2dl^, There is majesty in his looks : " Honour and majesty are
before his face. His countenance is as Lebanon, excellent as the
cedars ; yea, as the sun shining in his strength." There is such a
majestic sweetness in the looks of his reconciled face, as " turns
the shadow of death into the morning," and puts more gladness
in the heart, than when corn, wine, and oil doth abound.
3dli/, There is majesty in his words and voice ; and every one
that knows it will be ready to say, as in the words following my
text, " Blessed is the people that know the joyful sound." " The
voice of the Lord," even from a throne of grace, " is powerful ;
the voice of the Lord is full of majesty." This voice is " the
power of God unto salvation." God's voice in the thunder makes
the hinds to calve ; but his voice from a throne of grace makes the
dead to live, the dumb to sing, the lame man to leap like an hart :
and no wonder, for his words they are " spirit and life," yea,
" words of eternal life." Christ speaks but a word to Mary, calls
her by her name, "Mary;" and immediately her heart flutters
with joy, and she cries out, " Rabboni, My blaster." Song ii. 8,
" The voice of my beloved ! behold, he cometh," &c.
4thl}/, There is majesty in his vesture. He is clothed with a
garment down to the foot ; a robe of righteousness, a garment of
salvation. His whole mystical body, and ever}^ the least member
is covered with it. When he sits on his throne, his train, or, as
in the margin. Is. vi., " the skirts thereof filleth the temple. All
his garments smell of myrrh, and aloes, and cassia ; out of the
ivory palaces, whereby the attendants of his throne are made glad."
5tMi/, There is majesty in his sceptre. We read of the sceptre
of Christ's kingdom, Ps. xlv. called " the rod of his strength," Ps.
THE THRONE OF GRACE DISCOURSED ON. 181
cx, 2 ; by which we are to understand the gospel accompanied
with the efficacy of his Spirit. There is such a majesty in this
sceptre, when he sways it from a throne of grace, that it makes a
willing people come in to him in the day of his armies.
Qthly^ There is majesty in the acts that are passed at a throne
of grace ; they are suitable to the nature of the throne. Acts of
grace only pass at a throne of grace ; acts of mercy at a mercy-
seat. What an air of infinite majesty does God display from his
throne of grace, when, beyond the expectation of men and angels,
he issues forth that royal act of grace indemnifying rebels, "I, even
I, am he that blotteth out thy transgressions for mine own sake,
and will not remember thy sins ! " Is. xliii. 25.
Ithly, The majesty of this throne appears from the heralds that
are employed to intimate and proclaim the acts of grace that pass
thereat. Apostles, prophets, e^'angelists, pastors, and teachers,
and all the ministers of Christ, what are they but so many heralds
ordained by the King, who sits upon this throne, to go, intimate,
and proclaim his will of grace unto a lost world? " Go ye into all
the Avorld, (says he), and preach the gospel to every creature." Go,
publish the acts of grace that are passed in favour of lost sinners
at a throne of grace.
^thly, There is majesty in the tributes and revenues of this
throne. God's administration of grace in Christ brings in a large
revenue of glory and praise to the crown of Heaven. Christ's
kingdom of grace is Avide and large. By his Father's grant " the
heathen, and uttermost parts of the earth are given to himfor a
possession." Ps. ii. And in all corners of his extended inheritance
there is a tribute of glory and praise levied unto him : Isa. xxiv.
16, " From the uttermost part (or wing) of the earth have we
heard songs, even glory to the righteous," t.e., glory to Jesus
Christ the righteous. The church mihtant will be paying this
tribute while the world stands. Men are blessed in him ; and
therefore all nations, and all generations, shall call him blessed,
saying, " Blessed be his glorious name for ever ; and let the whole
earth be filled with his glory," Ps. Ixxii. 17, 19. The church
triumphant in Heaven will be paying this tribute of praise to a
throne of grace through an endless eternity : Rev. iv. 10, " They
cast their crowns before the throne, saying. Thou art worthy,
0 Lord, to receive glory, and honour, and power," &c. Rev. v.
8, 12.
Qthhj, There is majesty in the gifts and distributions which are
made from this throne, and in the manner of his giving them.
The gifts are worthy of the giver who sits on the throne. He
gives himself, saying, I will be their God. He gives his Son, John
iii. 16. He gives his Spirit, Luke xi. 13. He gives grace and
glory, Ps. Ixxxiv. 11. In a word, he gives all the sure mercies of
David. Whatever comes from a throne of grace must needs come
in a way of gift ; otherwise it would not suit the nature of the
throne. It is below the majesty of the great King, whose name is
gracious, to receive money or price from us. What he gives, he
182 THE THRONE OF GRACE DISCOURSED ON.
gives freely, without regard to any qualifications in us, Isa. Iv. 1.
Rev. xxii. 17.
Secondly, I come to inquire what comfortable views of God are
to be had by a guilty trembling sinner from this throne of grace.
In general, every view of God here is inviting and encouraging.
Unbelief is said to turn us away from the living God, Heb. iii, 12.
And the way how it turns us away from him, is either by viewing
him as upon a throne of absolute mercy ; and so it turns us into a
presumptuous confidence of safety, in a way of sin : or else it vieAvs
him as upon a throne of inexorable justice ; and so it turns us into
the way of despair, and makes us fly and shun his presence as a
destroying enemy. But faith views God as upon a throne of
grace ; and there it sees every perfection of the divine nature look-
ing toward the sinner with an encouraging smile; More particularly,
1, God upon a throne of grace is to be seen as " the God and
Father of our Lord Jesus Christ," Eph. i. 3. " Blessed be the God
and Father of our Lord Jesus Christ," 1 Pet. i. 3. This is the
great New Testament title of God ; and 0 ! what amazing grace
and sweetness is in it ! Christ is our Lord, our Jesus, our Christ ;
" for unto us this child is born, unto us this son is given : " he is
our Goel, or kinsman, (Air Elder Brother ; and he being so near of
kin to us, our blood relation, his relation to God descends to us
through him, insomuch that his God is our God, and his Father is
our Father. Hence Christ directs Mary, John xx. 17, to go to his
*' brethren, and say unto them, I ascend inito my Father and your
Father, and to my God and your God." 0 what can be more
encouraging ! He is your Father, because he is my Father ; and
your God, because he is my God. There is a rich mine of grace
here, which angels do desire to pry into. And it is some view of
God in this relation to Christ, and to us, through Christ, that first
influences the sinner to turn to God. " I will arise, (says the pro-
digal), and go to my Father," Luke xv. 18. " Behold we come
unto thee, for thou art the Lord our God," Jer. iii. 22. And a law-
condemned sinner can never view him as its God and Father, but
only as he is upon a throne of grace, or as he reveals himself in
Christ.
2, From a throne of grace, God is to be seen as a God of love,
yea, as love itself: 1 John iv. 16, " God is love," ver. 10, " Herein
is love, not that Ave loved God, but that he loved us, and sent his
Son to be the propitiation for our sins." ISo John iii. 16, " God so
loved the world, that he gave his only begotten Son," &c. This
love of God to lost sinners lay hid under a wiil of Avrath and justice,
till the vail Avas rent by the satisfaction of Christ ; and then indeed
the love and kindness of God toward man appeared, venting itself
in a most glorious and triumphant manner. 0 iiow^ encouraging
is this vicAv of God, to come to his throne, Avith the confidence of
faith, for grace and mercy to help ! It was this view that made
David to cry, Ps. xxxvi. 7, " Hoav excellent is thy loving-kindness,
0 God! therefore the children of men put their trust under the
shadow of tliy wings."
THE THRONE OF GRACE DISCOURSED ON. 183
3, From a throne of grace, a guilty sinner may view him as a
God of peace : Heb. xiii. 20, " Noav the God of peace, that brought
again from the dead our Lord Jesus," &c. God's anger and fury
began to burn against Adam, and all his posterity, immediately
after the fall ; and if a stop had not been put to it, it had consumed
the earth with its increase, and burned into the lowest hell : but
no sooner did he receive the atonement, either in the promise, or
actual payment of it, from our blessed Surety, but the flaming sword
of justice is put up in its scabbard, and a gracious declaration
issued forth, that fury is not in him. Indeed, if sinners will still
deal with him as upon a throne of justice, or according to the terms
of the law-covenant, they will find him to be a consuming fire.
But, oh, who will be so mad as to set briars and thorns in battle
against devouring flames ? Iftheydo, he will go through them,
and consume them together. Shall we not rather turn toward him
as upon a throne of grace, where we shall hear him saying to the
rebellious sinner, " Or let him take hold of my streugth, that he
may make peace with me, and he shall make peace with me."
Isa. xxvii. 4, 5.
4, From a throne of grace God is to be seen as a God with us :
Matth. i, 23, compared with Tsa. vii. 14, " Behold, a virgin shall
conceive, and bring forth a son, and they shall call his name
Immanuel, which being interpreted, is God with us." In Christ
he is God with us, to avenge our quarrel upon the serpent, by
bruising his head. " The day of vengeance is in mine heart."
With us, to save from law, justice, the worldj and all that would
condemn our souls, Ps. cix. 31. With us, to strengthen, help, and
uphold us in all difficulties and dangers, with the right-hand of his
righteousness. And, oh ! " if God be with us, who can be against
us? " Hence is that triumphant song of the church, Ps. xlvi. " The
Lord of hosts is with us, the God of Jacob is our refuge. There-
fore will not we fear, though the earth be removed, and though
the mountains be carried into the midst of the sea," &c.
5, Again, let us view him from a throne of grace, and we shall
see him to be a promising God. The absolute God is to a shiner
a threatening God. Nothing is to be heard from a throne of justice,
but curses against every one that continues not in all things
written in the book of the law to do them. But, 0 Sirs, come to a
throne of grace, to God in Christ, and you shall see a promising
God. 2 Cor. i. 20, we are told, " all the promises of God are in
Christ, and in him yea and amen." \Vherever we meet with any
promise of God in the scriptures of truth, be it a promise of pardon,
of peace, of counsel, of grace, or glory, for this life, or that which
is to come ; we would still remember, that they come from a God
in Christ reconciling the world to himself Christ having fulfilled
the proper condition of the promise by his obedience unto death,
all the promises are his in the first instance ; he is the first heir of
them all : and in him, and through him, tliey are given out to us
in the word as the immediate ground and foundation of our faith,
with that intimation and advertisement, " The promise is unto
184 THE THRONE OF GRACE DISCOURSED ON.
you, and to your children, and to all that are afar off, even as many
as " lie within the compass of the gospel-call, (Acts ii. 39). 0, Sirs,
here is good news from a throne of grace, if you can but receive
and credit it, with application to your own souls. As all the
threatenings of the word are spoken to the sinner in particular
from a throne of justice, as if he were spoken to by name and sir-
name ; so all the promises of the word are directed to you in
particular from a throne of grace, as though you were expressed
in them by name. There is not a son of Adam but had as much
concern with that promise. Gen. iii. 15, " The seed of the woman
shall bruise the sei'pent's head," as Adam himself had, in whose
hearing it was uttered. Thus, I, say, God from a throne of grace
is to be seen as a promising God.
6, View God upon his throne, and you shall see him to be a God
matching Avith our family. There is a twofold match that the
great Jehovah makes with the family of Adam. (1), He matches
with our nature, joining it to himself by a hypostatical union in
the person of his Eternal Son ; and thus, by marrying our nature
into a personal union, he becomes sib to the whole family of Adam,
Jew and Gentile. And this is " good tidings of great joy unto
all people, that unto us (not to fallen angels), is born in the city of
David, a Saviour, which is Christ the Lord," Luke ii. 10, 11. (2),
God having married our nature, and, as it were, come upon a level
with us, that the inequality of the parties might be no stop, he
proclaims his purpose of marriage with our very persons in the
dispensation of the gospel. This proposal and proclamation of
marriage, coming forth from the throne of grace, is made^to all
without exception in the call of the gospel, Matth. xxii. 4. Yea,
all the members of the visible church are Iq some sense married
unto the Son of God, Jer. iii. 14. And if it were not so, they could
not be charged with adultery, or playing the harlot with other
lovers, as they are, ver. 1. But besides all this, in a day of power,
he determines the poor soul, whom he hath loved with an ever-
lasting love, to give its hearty assent and consent unto the promise
and proposal of marriage made by Christ in the gospel, saying, '' I
am the Lord's," Isa. xliv. 5.
Thus he fulfils his promise, chap. liv. 5, " Thy Maker is thine
Husband, (the Lord of Hosts is his name) ; and thy Redeemer the
Holy One of Israel, the God of the whole earth shall he be called."
See also Hos. ii. 19, 20, " I will betroth thee unto me for ever."
7, God from a throne of grace is to be viewed as a pardoning
God, issuing forth indemnities unto guilty rebels, who have
violated his laws, and trampled upon his authority. From a throne
of justice he can only be viewed as a condemning God, pronounc-
ing and executing the righteous sentence of a broken law upon
sinners who have transgressed it ; and when the holiest of saints
that ever breathed come to deal wnth God upon this footing, they
are made to cry out, 0 Loi-d, who shall stand? Nothing but
" tribulation and anguish, indignation and wrath, to every soul of
man that doth evil." But, 0, glory to God in the highest, that by
THE THRONE OF GRACE DISCOURSED CN. 185
the reign of grace, througli tlie rigliteousuess of Christ, he appears
in a quite other view, namely, as a "God forgiving iniquity and trans-
gression, and sin ; " yea, glorying in it as his prerogative, Isa. xliii.
25, offering and boding his pardons upon the guiltiest of criminals,
Isa. i. 18, " Come now, and let us reason together, saith the Lord :
though your sins be as scarlet, they shall be as white as snow ;
though they be red like crimson, they shall be as wool."
8, From a throne of grace God appears to us as a God of infinite
bounty and liberality. And 0 what a pleasant view is this to the
poor and needy ! Jas. i. 5, " If any of you lack wisdom, let him
ask God, that giveth to all men liberally, and upbraideth not ; and
it shall be given him." From a throne of grace he gives, and
gives liberally, and gives without upbraiding. 0 Sirs, grace is not
for inholding, but for outgiving ; grace could not be grace if it
were otherwise. Never was there a throne like this throne of
grace, which has its very nature and standing by liberality. How
soon would it spend the substance of the greatest and richest kings
upon eai'th, to give to every one that had a mind to ask ? If they
kept open doors and open treasures -for all, and made every one
welcome to come and take whatever they pleased, how soon
would their treasures be emptied? But, 0 Sirs, the treasuries of
this throne are not only inexhaustible, but they are not in the
least impaired by out-giving : however much grace has been
given out from this throne to the sons of men, (and the distributions
already have been very large), yet there is as much grace behind
as ever. Yea, the very glory, riches, and splendour of this throne,
lies in the large, free, and liberal distributions that are made to
poor and needy sinners, who come to it for grace and mercy ; and
the King makes all welcome without exception : Is. Iv. 1, "Ho!
every one that thirsteth, come ye to the waters," &c.
9, He is to be viewed from a throne of grace as a prayer-heai'-
ing God : Ps. Ixv. 2, "0 thou that heareth prayer, unto thee shall
all flesh come." He sits upon this throne encouraging all who
have any business with him to come forward with boldness, and
present their petitions to him, assuring them that their bills of re-
quest shall not be cast over bar : Matth. vii. 7, " Ask, and it shall
be given you : seek, and ye shall find : knock, and it shall be
opened unto you." The prayer of faith is the stated means of
God's appointment for drawing forth promised mercy and grace :
Ezek. xxxvi. 37, " Thus saith the Lord God, I will yet for this be
inquired of by the house of Israel, to do it for them." So open-
hearted is the King, that his heart opens his ear to hear, and his
hand to give. When we have asked great things of him, he
quarrels us that we have not asked more and greater things ; and
bids us ask, and we shall receive, that our joy may be full. The
voice of prayer makes a sweet and melodious sound at this throne :
Song ii. 14, " Let me see thy countenance, let me hear thy voice,
for sweet is thy voice, and thy countenance is comely."
10, Lastly, View him upon a throne of grace, and you slia.ll see
him as your own God. Wherever we find God in all the word
186 THE THRONE OF GRACE DISCOURSED OX.
appearing from a throne of grace to sinners, we shall still find him
asserting himself to be their God in Christ. Upon this throne he
appears unto Abraham ; and what says he to him ? Gen. xvii. 7,
" I will establish my covenant between me and thee, and thy seed
after thee, in their generations, for an everlasting covenant ; to be
a God unto thee, and to thy seed after thee." When this covenant
was renewed, or of new published at Mount Sinai, he says, " I am
the Lord thy God." This is the ordinary style of the covenant of
grace which issues from a throne of grace, " I will be their God,
and they shall be my people." Now, what can be God's design in
appearing to us sinners after such a manner, but that we, who
had forfeited all claim to him by the breach of the first covenant
may claim him as our God, even our own God, upon the footing of
free grace. There is so much sweetness, grace, mercy, love, and
salvation in God manifesting himself from a throne of grace, that the
soul, whenever it views him by faith, it is laid under an invincible,
though sweet necessity, to claim him as its own God in Christ, saying
with Thomas, " My Lord and my God. He that is my God, is the
God of Salvation ; and unto God the Lord belong the issues from
death." And faith having once fixed the soul's claim to God in
Christ upon the covenant ground and grant, it will maintain its
claim to him upon the same ground, even when clouds and dark-
ness are round about him ; as the church doth. Is. xlix. 14, " The
Lord hath forsaken me, and my Lord hath forgotten me," Thus
you see what amiable views of the divine Majesty are to be had
from a throne of grace, or from God manifesting himself in the
flesh, dealing with sinners according to gospel-grace.
I come, in the third place, to offer a few scriptural remarks anent
this throne.
1, I remark, that this throne is called " the throne of God, ancl of
the Lamb," Rev. xxii. 1. By which expression we are taught,
that both Father and Son are equally glorified in this administra-
tion of grace ; there is no disjoining of them, either as to th.eir
essence, glory, or administration. " \\y Father worketh hitherto,
and I work," says Christ. As they act by a joint power in the king-
dom of providence ; so they act in the same manner in the kingdom
of grace. And it is the will of God " that all men should honour the
Son, even as they honour the Father ; and every tongue must con-
fess, that Jesus Christ is Lord, to the glory of God the Father." If
the throne were only called. The throne of God, it were enough to fear
a guilty sinner from, ever looking towards it : but when it is
called, " 'J'he throne of God and of the Lamb, this furnishes our
souls with a more amiable view of the divine Majesty, and declares
him to be a God of peace, and that he is like a meek Lamb to
every soul that comes to him in the way of his own ordination :
his terror needs not make us afraid.
2, I remark that a a imre liver of water oflfe, clear as a'T/stal, doth
proceed out o/" this throne. Rev. xxii. 1. By which I know some
(and I was once of their mind) do understand only these rivers of
pleasures, and that fulness of joy, which the saints in glory are
THE THRONE OF GRACE DISCOURSED ON. 187
possessed of in the immediate vision and fruition of God for ever-
more : 1 do not exclude this meaning. But to ms it is clear, from
the 17th verse of the same chapter, that the river of water of life
spoken of ii> the 1st verse, has a respect even to the church mili-
tant here upon earth ; because, verse 17, there is an invitation by
the Spirit and the bride given to all to come, and take of these
waters of life freely, which proceed, verse 1, from the tlu'one of
God, and of the Lamb, and therefore 1 do think that, by this river
issuing from the throne of God and of the Lamb, we are to under-
stand the Holy Spirit of God, which proceeds from the Father and
the Son, with his quickening, cleansing, and comforting influences.
This is compared frequently unto a river or flood in scripture, Is.
XXXV. 6, 7, and xliv. 3. Not a rivulet or brook, but a river, to
signify the plentiful, free, and liberal communications of the Spirit
and grace of God that should follow upon Christ's exaltation to the
throne in our nature. And this is not a muddy pool, but a pure
river : the Spirit of Christ is a Holy Spirit, and purifies the soul
, from the filth of sin. It is a river of water of life, because he has
life in himself, and quickens the soul that is dead in trespasses
and sins. It is said to be clear as crystal, because he is a Spirit of
wisdom and revelation, and opens the eye-sight of the blinded
understanding to know the things that are freely given us of God.
3, I remark, that the Lamb is said to be in the midst of the
throne, Rev. v, 6, and vii. 17 ; which not only signifies the glory
of his exalted state, having all power in heaven and in earth, but
more especially I judge this expression designed for the encour-
agement of faith, that we may " come with boldness to the throne,
for grace and mercy to help in time of need." ^Vhy, the meek
and mild Lamb is in the midst of the throne, ready to take us by
the hand, to hear and plead our cause. He is a ready and diligent
Advocate ; he is never out of the way, or absent when our cause
is tabled, as other advocates and friends many times are, when we
have most need of them, and of their moyen and interest. " We
have a great High Priest, that is passed into the heavens, Jesus
the Son of God." We have him as our Advocate with the Father,
continually appearing in the presence of God for us.
4, I remark, that the seven Sjnnts are before the throne,. Rev i. 4.
So Rev. V. 6, " The seven spirits are sent foi'th from the Lamb as
it were slain, in the midst. of the throne, into all the earth." By
which is signified the peculiar office of the Holy Ghost in the appli-
cation of the redemption purchased by Christ ; called seven be-
cause of the variety of his influences and operations. These are
said to be before the throne, to shew how ready the spirit of God
is to execute all the acts of grace that are emitted from the throne
of grace, and to make them effectual by his infinite energy and
power. And these seven Spirits of God are said to be " sent forth
from the Lamb as it were slain," to let us know, that the sending,
or down-pouring of the Spirit, and of his influences, is the fruit and
effect of the atoning sacrifice of Christ's death, and of his preval-
ent intercession, grounded upon his propitiation.
188 THE THRONE OF GRACE DISCOURSED OIN.
5, I remark, that this throne standeth on mount Zion, Rev. xiv.
1. The Larnb . standeth there, and where the Lamb standeth,
there must the throne stand also, for he is always in the midst of it.
By moinit Zion, which is an old Testament expression, I under-
stand tlie church of God, which is partly militant on earth, and
partly triumphant in heaven. They are all surrounding the same
throne : like Jacob's ladder, the foot of it stood in Bethel upon
earth, but the top of it reached the heavens. So this throne of
grace standeth upon the earth in Bethel, the house of the living
God, though indeed the top of it is high and lifted up above the
height of the highest heavens ; and all believers are come unto it,
whether they be in heaven or earth, though some be a step higher
than others, the glory of saints militant and triumphant differing
only in degrees. Let a believer be in what part of the world he
Avill, still he will by faith make his way to a throne of grace, that
is, to a reconciled God in Christ, who is every where present, and
a very present help in the time of need.
6, I remai'k, that this throne is surrounded with a fainhow ; Rev.
iv. 3, " There was a rainbow round about the throne, in sight like
unto an emerald." Which I pass at present, because I intend a
discourse uj)on it apart.
7, I remark, that this throne is crowded with innumerable
attendants in the church militant and triumphant, who are all
paying the tribute of worship and homage unto him that sits upon
it. Rev. V. 11-13, " And I beheld, and 1 heard the voice of many
angels round about the throne, and the beasts and the elders ;
and the number of them was ten thousand times ten thousand, and
thousands of thousands ; saying with a loud voice, Worthy is the
Lamb that was slain, to receive power, and riches, and wisdom,
and strength, and honour, and glory, and blessing. And every
creature, which is in heaven, and on the earth, and under the
earth, and such as are in the sea, and all that are in them, heard I,
saying, Blessing, and honour, and glory, and power be unto him
that sitteth upon the throne, and unto the Lamb for ever and ever."
Where you see all the saints in heaven and earth are surrounding
this glorious throne of which we now speak, 0 blessed are they
whom he chooseth and causeth to approach unto him among this
numerous company.
8, I remark, that the basis and foundation of this thi'one is the
righteousness of Christ. It is laid in justice satisfied, and judgment
executed upon the Son of God. " Justice and judgment arc the
liabitation of his throne." But this leads to,
IL The second thing proposed in the method, which is to speak
of the foundation of this throne, and that injustice and judgment.
For clearing of this. 1, Take a few propositions. 2, A few
properties of this foundation.
First, Take a few propositions.
1, " When God had created man, he entered into a covenant of
life with him, upon condition of perfect obedience; forbidding him to
THE THRONE OF GRACE DISCOURSED ON. 189
eat of tlie tree of knowledge of good and evil, upon the pain of
death."
2, Man, by the breach of this covenant, has incurred the penalty
thereof, " whereby all mankind have lost communion with God, are
under his wrath and curse, and so made liable to all the miseries in
this life, to death itself, and to the pains of hell for ever."
3, God, in his amazing grace and love, both admitted of a surety,
and provided one, even his eternal Son, who voluntarily undertook
our redemption, and was actually substitute in our room. " He
laid on him the iniquity of us all."
4, The Son of (jod, in consequence of his undertaking as our
surety, having assumed our nature, and put himself in our law-place,
a cry was made in heaven by justice, " Awake, 0 sword, against
my shepherd, and against the man that is my fellow : smite the
shepherd, make thyself drunk with his royal blood ; do not spare
him, exact the debt of him to the utmost farthing." He endured
the curse in our room, being made a curse for us.
5, Whatever justice demanded of the surety, it was executed
upon the Lord Jesus Christ. Did justice demand that the cautioner
should be of one common nature with the sinner? This accord-
ingly is executed ; for " the Word was made flesh, and dwelt
among us;" he was made of a woman, and took part of the children's
flesh ; he became our kinsman, that the right of redemption might
belong to him. Did justice demand that the honour of the holy
law should be repaired by a perfect obedience ? This accordingly is
executed by the surety ; for he " fulfilled all righteousness, he mag-
nified the law, and made it honourable." Did justice demand that
the curse and penalty of the law should be endured ? This is
accordingly executed ; for he " was made a curse for us," that he
might " redeem us from the curse of the law." Did justice demand
that the head of the old serpent should be bruised, and that ven-
geance should be executed upon the grand enemy of God's glory,
and of man's good and happiness ? This accordingly is done ; for
he " spoiled principalities and powers, and triumphed over them
in his cross." Did justice demand that sin, the first-born of the
devil, should be put out of the way ? This accordingly is done ;
for he " finished transgression, and made an end of sin : he con-
demned sin in the flesh, that the righteousness of the law might
be fulfilled in us."
6, Justice being satisfied, and the law magnified, and the Lord
well pleased for the righteousness' sake of the glorious surety, God
thereupon rears up a throne of grace, and proclaims himself to be
" The Lord, the Lord God, merciful and gracious, — forgiving
iniquity and transgression, and sin," &c. ; and accordingly passes
acts of grace from this throne, saying, " I will be their God, and
they shall be my people ; I will be merciful to their unrighteous-
ness ; I will sprinkle them with clean water ;" and the like. And
thus you see upon what basis or foundation the throne of grace
is reared.
Secondly, I shall give you a few qualities or properties of the
190 THE THRONE OF GRACE DISCOURSED ON.
foundation of this throne, where grace reigns through riglit-
eousness.
1, It is an a?icienf foundation ; for Christ was " set up from ever-
lastijig, or over the earth was ;" he is " the Lamb shiin from the
foundation of the world." And upon the credit of his promise to
satisfy justice in the fuhiess of time, all the Old Testament saints
were saved.
2, It is a foundation of God's own laying ; " Behold, I lay in
Zion a foundation." He had pleasure in laying it. When he
laid it decretively from all eternity, he did it with pleasure :
" I have found a ransom :" he speaks of it with a kind of gloria-
tion and boasting : " I have laid help upon one that is mighty :
I have found David my servant." When he laid it actually in his
incarnation, he did it with pleasure : '' It pleased the Lord to bruise
him." When he laid this foundation doctrinally in Zion, he did it
with pleasure. Is. xxviii. 16, he proclaims to the world, declaring,
that " whosoever builds upon it, shall not be ashamed."
3, It is a firm foundation upon which God has built his throne
of grace ; it is the surest foundation on which a throne can be
built. The throne of iniquity, or the throne that is founded upon
injustice, shall surely be overturned : but here is a throne built
upon justice and judgment. Christ is called a rock^ " Upon this
rock I will build my church ;" and the church and the throne of
grace have the same bottom.
4, It is a tried foundation. Justice tried it, and found it firm
and stable ; when mountains of wrath and vengeance were, rolled
upon it, it bore up under all. The powers of hell tried to overturn
this foundation ; but their kingdom and power was broken in
pieces in the enterprise ; the little stone cut out of the mountain,
broke the head of the great Goliah. The saints have all tried this
foundation, and proclaim it sufficient to bear their weight ; yea, it
is sufficient to bear tlie weight of all mankind, yea, of millions of
worlds, if they existed, and would venture upon it ; " He is able
to save to the uttermost, all that come unto God by him."
5, It is a precious foundation : " We are not redeemed with
corruptible things, as silver and gold ; but with the precious blood
of Christ, as of a lamb without blemish and without spot." The
gold and silver cannot equal it ; the topaz of Ethiopia is not to be
named in one day with it ; it is more glorious and excellent by far
than all the mountains of prey.
6, It is a most heanlifid foundation. What God says of his
church, Is. liv. 11, is much more true of the throne of grace,
" Behold, I will lay thy stones with fair colours, and lay thy founda-
tions with sapphires." There is such a beauty in this foundation
of the throne of grace, that it reflects a beauty upon every one that
approacheth it ; so that they come away from it " like the wings
of a dove covered with silver, and her feathers with yellow gold."
7, To crown all, it is a perpetual, dtn-ahle, and everlasting fomida-
fion : and hence comes the perpetuity of the throne itself, Ps.
Ixxxix. 4, " Thy seed will I establish for ever, and build up thy
THE THRONE OF GRACE DISCOURSED ON. 191
throne to all generations." Ho Ps. Ixxii. 17, " His name shall endure
for ever : his name shall be continued as long as the sun." The
priesthood of Christ is the foundation of the throne of grace ; and
the priesthood is to continue, by the oath of God : Ps. ex. 4, " The
Lord hath sworn, and will not repent, thou art a priest for ever
affcer the order of Melchizedek." I p oceed now to,
III. The fJiird general head in the method. Having viewed the
foundation, let us next take a view of some pillars wherewith this
throne, this royal administration of grace, is supported, and which
contribute not a little to its stability. And, not to enlarge upon
particulars, the foundation of this throne being laid in the satisfac-
tion of justice, all the other perfections, or attributes of the divine
nature fall infor the support of the reign and administration of grace.
'^ Mercy and truth are met together : righteousness and peace do
kiss each other;" they sweetly join hand in promoting this
glorious design, as you see in the context. 0, says infinite wis-
dom, all my immense treasures shall dwell bodily in the man Christ
Jesus, he shall be " the wisdom of God in a mystery," that so he
may be in a capacity to hold the reins and manage all things in
heaven and earth, for the advancement of the glory of free grace,
reigning through righteousness to eternal life. 0, says infinite
power, " with him my hand shall be established; mine arm also shall
strengthen him" in his undertaking. " I will beat down his foes,
before his face, and greatly plague them that hate him." 0, says
holiness, although I be " of purer eyes than to behold iniquity,"
yet I plainly see, that justice being satisfied for the guilt of sin, in
the death of the Son of God, the filth of it shall be hid out of my sight,
and his blood shall be a laver to wash it away, that I be not offended:
and therefore I am so far from hindering this adminstration of grace
through Christ, that I lay myself in pledge to promote and carry
on the glorious design : " Once have I sworn by my holiness, that
I will not lie unto David." 0, says mercy, I am so sib to grace,
that I cannot shun to give my vote, that the throne of grace should
go on apace, " My mercy will I keep for him for evermore. My
mercy shall be with him: and in my name shall his horn be exalted."
O, says the faithfulness and veracity of God, whatever promises
grace hath made, in a covenant of grace, I bind and oblige myself
to make them good: " Heaven and earth shall pass away, but one
jot or tittle" of God's word of grace shall never fall to the ground.
" I will not take my love from him, nor suffer my faithfulness to
fail. My covenant will I not break, nor alter the thing that is
gone out of my lips." And thus I have given you a short view of
these glorious pillars which contribute to the establishment of the
throne of grace, upon the foundation of justice and judgment.
IV. The fourth thing is, to inquire why it is God icill have justice
sntisjied^ and judgment executed upon the Surety, to he the foundation of
his throne of grace')
I shall not multiply reasons for this, but shall only touch upon
192 ' THE THRONE OF GRACE DISCOURSED ON.
one for all, which the apostle gives, Rom. v. 31, viz. " That grace
might reign through righteousness unto eternal life, by Jesus
Christ our Lord." So that, if it be asked, Why will God have it
so, that justice satisfied, and judgment executed on the Surety,
should be the foundation of the throne of grace? I'he answer-is,
" That grace might reign through righteousness ;" that the glory
of grace might be displayed in a consistency with the honour of
divine justice.
Here a question offers. How does grace reign, or how is the
glory of grace displayed in and by the righteousness of a surety ?
A71S. 1, Grace reigns and is displayed in the contrivance of this
righteousness ; for it is the device of infinite wisdom, animated
and inspired by free grace. When man had fallen under the sen-
tence of the law, justice was ready to execute judgment upon
him : but grace cries, Stop, and stay thy hand, for " I have found
a ransom." 2 Sam. xiv. 14, " God doth devise means, that his
banished be not expelled." Our first parents, they provoked God
to drive them out of Paradise, and accordingly they were actually
driven out of his presence ; but Infinite Wisdom, actuated and
animated by the bowels of mercy, contrives a way how banished
man may be brought home again in a consistency with justice,
and that is by the righteousness of the Messiah.
2, Grace reigns and is displayed in the acceptation of this
. righteousness. What but infinite love and grace could prevail
with inexorable justice, so far to dispense with the rigour of the
law, as to admit of a surety's righteousness in the room of the
sinner ! but this I touched upon already. And therefore,
3, Grace reigns in the impetration of this righteousness ; for
" God (in his amazing grace) sent forth his Son made of a woman,
made under the law, to redeem them that were under the law."
That righteousness whereby we are justified, is the very righteous-
ness of God in our nature, he wrought it by his doing and dying.
0, how does grace reign here ! Faith's views of this ma}^ fill us all
with wonder, and make us cry with the church, Isa. Ixiii. 1,
" Who is this that cometh from Edom, with dyed garments from
Bozrah ? this that is glorious in his apparel, travelling in the
greatness of his strength?"
4, Grace reigns in the revelation of this righteousness. Grace
was not content to contrive and bring about this righteousness,
but the news of it must be published and proclaimed to a lost
world, as it were by sound of trumpet. Hence the apostle, Rom.
i. 17, when he would give us an account of the sura and substance
of the gospel, he does it in one word, " The gospel is the power of
God unto salvation ; for therein is revealed the righteousness of
God." O how forward was the grace of God, to have the pro-
clamation ancnt the satisfaction of justice by a surety issued out?
Adam had scarce sinned, till grace intimates the plot unto him in
the first promise, " The seed of the woman shall bruise the head
of the serpent." The IMessiah is scarce born in Bethlehem, till an
angel is despatched from heaven, to notify it to the shepherds.
THE THRONE OP GRACE DISCOURSED ON. 193
"Unto you is born this day, in the city of David, a Saviour, which
is Christ the Lord."
5, Grace reigns and is displayed in the appropinquation, or the
bringing near of tliis righteousness to the sinner in a preached
gospeL Not only does grace reveal the righteousness of God, but
it brings it near to the sinner, in order to be accepted and received :
Is. xlvi. 12, 13, "Hearken unto me, ye stout-hearted, that are far
from righteousness. I bring near my righteousnesss : it shall not
be far oif," &c. It is brought near to the sinner, just as the manna
was brought near to Israel, when it fell about their tent-doors ;
they had not far to go for it.
6, Grace reigns and is displayed in the imputation of this right-
eousness. And, indeed, there is a great mystery of grace here,
that cannot be expressed in words ; how a guilty sinner, that has
violated the law, and is obnoxious to justice, comes to be sustained
in the sight of God as though he had fulfilled the law, and satisfied
justice in his own person, and to be put in case to say, " Who
shall lay any thing to my charge ? It is God that justifi!eth : who
is he that condemneth ?"
7, Grace reigns in the soul's acceptation of this righteousness by
faith. There is nothing in all the world that runs so cross to
proud nature, as to renounce all its own righteousness, its obed-
ience, duties, endeavours, its own grace and holiness, in point of
acceptance, and to submit to the righteousness of another, and to
be obliged to the doing and dying of the Son of God alone. This
was a stone of stumbling to the Jews ; they could never imagine
any other Avay of justification before God, but by the works of the
law ; and therefore they " went about to establish a righteousness
of their own, and would not submit unto the righteousness of
God." Now, I say, to unhinge a sinner from this legal bottom, to
bring down these towering imaginations of a righteousness in our-
selves, to cast down the refuge of lies, and to bring the proud
conceited sinner that length, as to own and acknowledge, that his
own righteousness is but as filthy rags, saying, " Surely in the
Lord only have I righteousness and strength ; in him will I be
justified, and in him alone will I glory." I say, grace reigns, and
is wonderfully displayed in all this.
8, Grace reigns through righteousness, inasmuch as that it is by
the revelation of this justice-satisfying righteousness, that grace
conquers and powerfully subdues sinners, brings them under its
own government and dominion. The apostle, speaking of believers,
Rom. vi. 14, says, " Ye are not under the law, but under grace ;"
that is, ye are brought in under the government and administra-
tion of grace. But what way is it that grace conquers^ them ?
what is the great engine made use of for this end ? It is just the
revelation of the righteousness of Christ in the gospel, Rom. i. 15,
" The gospel is the power of God unto salvation." What way ?
Mark the expression, ver. 17, " For therein is the righteousness of
God revealed from faith to faith." From which it is plain, that
the preaching of an imputed righteousness, as the alone ground oi
VOL. I. N
194 THE TIIKONE OF GRACE DISCOUESED ON.
a sinner's acceptance, is the very pith and marrow of the gospel.
Some, now-a-days, they have got a way of preaching, which, I
beheve, will never convert a soul ; they deliver fine elegant
harangues of morality, adorning them with all the flowers of
rhetoric ; but, in the mean time, they do but stink in the nostrils
of a solid Christian. Why? Because though they preach up a
moral righteousness, yet they have little or nothing of the right-
eousness of Christ, which is the very basis and foundation of a
tlirone of grace : and when that is wanting, they want the true
(Shibboleth of the gospel ; for the gospel is a revelation of the
righteousness of God ; and this makes it to be the power of God
unto salvation.
Here I judge it not amiss, to subjoin a quotation from the great
and judicious Owen to this purpose, in his Commentary on the
Hebrews, chap. v. 7, " Some are of tlie mind," says he, " that the
whole business of ministers is to be conversant in and about
morality. For this fountain and spring of grace," the righteous-
ness and satisfaction of Christ ; " this basis of eternal glory ; this
evidence and demonstration of divine wisdom, holiness, righteous-
ness, and love ; this great discovery of the purity of the law, and
vileness of sin ; this first, great, principal subject of the gospel,
and motive of faith and obedience ; this root and cause of all
peace with God, all sincere and incorrupted love toward him, of
all joy and consolation from him, they think it scarcely deserves a
place in the objects of their contemplation, and are ready to guess
that what men write and talk about it, is but phrases, canting, and
fanatical. But such as are admitted into the fellowship of the
sufferings of Christ, will not so easily part with their immortal in-
terest and concern therein. Yea, I fear not to say, that he is
likely to be the best, the most humble, the most holy and fruitful
Christian, who is most sedulous and diligent in spiritual inquiries
into this great mystery, of the reconcilation of God unto sinners
by the blood of the cross, and in the exercise of faith about it.
Nor is there any such powerful means of preserving the soul in a
constant abhorrence of sin, and watchfulness against it, as a due
apprehension of what it cost to make atonement for it."
V. The fifth thing was the application of the doctrine. And the
first use shall be of information^ in the following particulars.
1. Is it so that justice satisfied, and judgment executed upon
the ever-blessed Surety, is the foundation of a throne of grace?
then, hence we may see what an expensive piece of work a throne
of grace is. Why, the foundation of it is laid in the death and
blood of the Son of God. When God is about to erect a throne of
glory for himself, as the great Creator and Governor of the world,
he makes little or no ceremony about it ; he only says, " Let it
be,^" and immediately heaven, which is his throne, and the earth,
which is his footstool, springs out of nothing in a Avonderful order;
but when the throne of grace is to be reared, justice must be satis-
fied, and judgment executed upon the Son of God; he must
THE THRONE OF GRACE DISCOURSED ON. 195
** become sin for us, and a cnrse for us ; that the righteousness of
the law might be fulfilled in us, and we made the righteousness of
God in him."
2. See from this doctrine the glorj of a gospel dispensation.
We read sometimes of " the glorious gospel of the blessed God;"
why, here is the reason of the denomination, the royal majesty of
the grace of God reigning through the righteousness of his eternal
Son, is here displayed and manifested. God has erected a glorious
high throne for the place of his sanctuar}?^ ; and " for the beauty
of his ornament, he hath set it in majesty," Ezek. vii. 20. There
was much of the divine glory manifested in the delivery of the
law on Mount Sinai, and in the typical dispensation of the Old
Testament : but, 0 ! all that glory evanished, like a shadow, at
the greater glory that is manifested in the actual erection of a
throne of grace, by the incarnation, obedience, death, resurrection,
and ascension of our Lord Jesus Christ, and the manifestation of
him that is made by the word now under the New Testament : 2
Cor. iii. 7, 8, 9, 10, 11, "But if the ministration of death, written
and engraven in stones, was glorious, so that the children of Israel
could not stedfastly behold the face of Moses, for the glory of his
countenance, which glory was to be done away ; how shall not
the ministration of the Spirit be rather glorious ? For if the mini-
stration of condemnation be glory, much more doth the ministration
of righteousness exceed in glory. For even that which was made
glorious, had no glory in this respect, by reason of the glory that
excelleth. For if that which is done away was glorious, much
more that which remaineth is glorious." 0, Sirs, let us prize our
mercy, who live under the New Testament dispensation, in which
" all we with open face, beholding as in a glass the glory of the
Lord, may be changed into the same image, from glory to glory,
as by the Spirit of the Lord."
3. If it be so that justice satisfied, and judgment executed upon
Christ, is the foundation of a throne of grace ; then, see hence,
that the salvation of a lost sinner by grace is very consistent with
the honour of divine justice ; why, justice and judgment are the
very habitation of this throne. Some poor souls, when they fall
under the challenges and awakenings of conscience, are ready to
think and say, " 0 it is needless for me ever to think that God
will extend his grace and mercy to me ; why, my sins are of such
a bloody hue, of such an aggravated nature, that I cannot think
that ever it will stand with the justice of God to pity and pardon,
or save the like of me." But, 0, Sirs, will you consider, that God
has already taken care for the satisfaction of his justice, in the
death and blood of his eternal Son, and laid the foundation of his
throne of grace upon that. And therefore, you are not to think or
imagine that justice will be your enemy in coming for grace and
mercy to a throne of grace : no, no ; God is just and righteous in
saving the sinner that comes to this throne, as well as in damning
the sinner that will not come. Yea, let me tell you, that the justice
of God gets more glory in saving of sinners through the blood and
196 THE THRONE OP GRACE DISCOURSED ON.
satisfaction of Jesus, than in tlie damnation and ruin of all the
reprobates and unbelievers in the world ; for the believing sinner,
he takes the ransom that God has found, and presents that to jus-
tice, and the Lord is well pleased with this ; he smells a sweet
savour in this propitiatory sacrifice.
4. See hence, the excellency and infinite value of the blood of
Jesus, and how much we owe to it ; why, by this blood, justice is
satisfied, and thereby a foundation laid for a throne of grace, unto
which we are called to come with boldness: Heb. x. 19, " Having,
therefore, brethren, boldness to enter into the holiest by the blood
of Jesus." There are these two things effected by the blood of
Jesus, from which our obligation to it will especially appear.
(1) By this blood sprinkled upon the tribunal of justice, the tribunal
itself is turned into a mercy-seat ; an angry God is reconciled and
pacified, and invites the guilty sinner to come for grace and mercy
to help him, (2.) By this blood the curse of the law is abolished.
The curse of a broken law stands as an insuperable bar in the way
of our access to God ; but now, by the blood of Jesus, this hand-
writing that Avas against us is cancelled, being nailed to the
cross. And whenever this blood is applied by faith, the sentence
goes forth from a throne of grace. There is no more condemnation
for the man, for he is in Christ, under the covert of blood. It is
God that justifieth him ; who is he that dare condemn him ? God
the great Lawgiver justifieth ; and what has any other to say
against him, if the Lawgiver assoil him ?
o. Has God erected a throne of grace at the expense of the
death and satisfaction of his eternal Son ? Then I would have
you to try, whether you be courtiers about this throne. Wast
thou ever at a throne of grace, man, v/oman ? Perhaps you may
think this a very strange question. Why, say you, have you so
little charity as to think that we never prayed? Blessed be God,
we are at a throne of grace every morning and evening ; we read,
hear, pray, communicate, and yet will you ask, if ever we were at
a throne of grace ? I answer, a man may do all that, and never
yet really come to this throne, that has judgment and justice for
its foundation and habitation. What then is it to come to a throne
of grace ? Ans. It is to come, out of yourself unto a God in Christ,
as your only hope and help ; it is to receive Christ, and rest
on him, for all these ends and uses for which he is revealed and
offered in the glorious gospel. In one word, to come to a throne
of grace, is, by faith in the blood of Jesus, to enter into the pre-
sence of a holy God. How shall I know if ever I thus came to
this throne? Ans. There are a few things in the context which
follows my text, which may be improven as marks for your trial.
As,
'ist, If ever you have come to a throne of grace, you have 'seen
mercy and truth going before the face of him that sits on the
throne. Justice and judgment are the habitation of his throne ;
and what follows ? Alercy and truth shall go before his face : that
is, not only mercy in the abstract, but mercy connected with, and
THE THRONE OF GRACE DISCOURSED ON. 197
conveyed in a word of truth. I think it very remarkable, that
these two, mercy and truth, are commonly linked together in
scripture, Ps. Ixxxv. 10, " Mercy and truth are met together."
John i. 17, "Grace and truth came by Jesus Christ;" and ver. 14,
Christ is said to be full of grace and truth. Why are these joined
together ? The plain reason is, because all the mercy that is in the
heart of God, is conveyed in a true and faithful word of promise :
so that whatever mercy we want from God, we must always look
for it in a promise or word of truth : '' AVhat God has joined, no
man must put asunder." Some have a Avay of grasping at the
mercy of God absolutely considered, never viewing it as it is in
Christ, or as it is in the covenant and word of truth. But, Sirs,
the mercy of God in this view never saved a sinner ; they that do
really come to a throne of grace, and view God as he is in Christ,
they see mercy and truth coupled together, and they dare not
claim mercy, but upon the ground of the promise or covenant
established in Christ, and this is all their salvation.
2fZ/i/, If ever you was really at the throne, you have heard the
joyful sound that issueth out from the throne : ver. 15, " Blessed
are the people that know the joyful sound," viz. the joyful sound of
the King's voice that sits on the throne of grace. The voice
of a God in Christ has a certain peculiar air with it, whereby the
believer knows it from the voice of a stranger ; " Mj^ sheep (sa,ys
Christ) know my voice." Song ii. 8, no sooner does Christ speak,
but immediately the spouse cries, " It is the voice of my beloved !
behold, he cometh," 0, Sirs, you are all hearing the sound of a
man's voice ; but I ask, Do you hear the voice of Christ coming
forth from a throne of grace ? His words they are spirit and life.
They have such a divine majesty and melody in them, that they
make an echo of praise to rebound back to heaven : hence we
read, that, upon the publication of the gospel among the Gentiles,
songs are heard ascending upward. Is. xxiv. 16.
odii/, If ever you came to this throne, and saw the King upon
the throne, you will highly value the light of his comitenance ;
you will put such a value upon his smiles, that you cannot think
of living without them. His countenance will make day with you ;
and when he withdraws, all the stars of created comforts cannot
supply his room.
Athly, The King's name will be like ointment poured forth ; ver.
16, " in thy name shall they rejoice all the day." His name will
be a strong tower to you, to which you will flee for safety ; and
there will be such a savour in it to thy soul, that thou wilt be
ambitious to cause his name to be remembered in all generations,
that the people may praise him for ever and ever.
btldy^ If ever you were at this throne, and dignified with his
acceptance and approbation, you will look upon his righteousness
as the only ground of your promotion and advancement : ver. 16,
" In thy righteousness shall they be exalted." 0, will the poor
soul say, it was not my goodness, my holiness, my righteousness,
that brouG-ht me to this honour : no, it was the obedience and
198 THE THRONE OF GRACE DISCOURSED ON.
death of my Surety, tlie righteousness that he brought in ; *' In
him have 1 righteousness ; and I count all things but loss and
dung that I may win him, and be found in him, not having mine
own righteousness, which is of the law, but that which is through
faith in him."
Qthly, He will be the glory of your strength, and his strength
will be your glory, ver. 17. When you are helped to the exercise
of any grace, to do or suffer any thing for him, you will ascribe
the glory of it to him alone ; " Not I, but the grace of God in me ;
Not unto us, 0 Lord, not unto us, but unto thy name be the glory."
Itlihj, If ever you were at this throne of grace, you will be
much taken up in admiring the freedom of his grace and love
reigning through imputed righteousness ; you will see grace writ-
ten in capital letters on every step of the throne of grace, and in
every step of your salvation : ver. 17, " In thy grace and favour
our horn shall be exalted." V\''as I elected from eternity ? My
electiou is of grace. Was I redeemed by the blood of Jesus ?
This is " according to the riches of his grace." Am I justified,
sanctified, adopted, or effectually called ? It is grace, grace that
has done all ; " by the grace of God I am what I am."
^thhj, If you be acquaint Avith a throne of grace, a God of
grace will be your only sanctuary, ver. 18, " The Lord is our
defence;" and what time you are afraid, you will trust in him.
He will be to you " an hiding place from the wind, and a covert
Irom the tempest ; as the shadow of a great rock in a weary land ;
for he is the strength of the poor, and of the needy in his distress,
a refuge from the storm, a shadow from the heat, when the blast
of the terrible ones is as a storm against the wall." When you
are pursued by sin, by Satan, by the law, by conscience ; when
you are surrounded with trouble from without, or from within, you
will turn unto him as your stronghold, as it is said of the prisoners
of hope.
^jthly, If you be acquaint with a throne of grace, the King that
sits upon the throne will be your only Lord and Sovereign : ver.
18, " The holy One of Israel is our King." You will renounce
allegiance to other lords, and make mention of his name, saying,
" The Lord is my judge, the Lord is my lawgiver, the Lord is my
king, he will save me." And you will love your King so well,
that you will love his law, and approve of it as holy, just, and good,
because it is a transcript of the holiness of his nature : you will
say with David, " I esteem all his precepts concerning all things
to be right ; His yoke is easy, and his burden is light." Now, try
yourselves by these things, whether you be courtiers at this
throne of grace, which hath justice satisfied, and judgment executed
on the Surety, for its basis or foundation. You may easily remem-
l)er tliese marks, because they are all in the text, and three verses
following,
6, Is it so, that God has erected a throne of grace at the expense
of the satisfaction of his justice ? 0 then, Sirs, I would invite you
all to come to this throne. People usually need little entreaty to come
THE THRONE OF GRACE DISCOURSED ON. 199
to the thrones of earthly princes ; every body is ambitious to be near
the throne. Well, Sirs, I invite, I call, beseech, and intreat you
to draw near to the throne of the Prince of the kings of the earth,
the King of kings, and Lord of lords. Now, that I may carry home
the exhortation the more effectually upon your souls, I shall en-
deavour to answer and obviate a few practical questions, that will
readily arise in your minds upon such a callor exhortation.
Quest. 1, Who is it that calls us? We hear you that are minis-
ters calling us to come to the throne of grace ; that is not enough
to us, we would.know if the King himself would make us welcome.
I answer it is not we, but the King himself that calls you to come
to his throne. We that are ministers are only the heralds sent
forth to intimate and ]3roclaim the King's pleasm^e ; and if you ask
for our instructions or commission, Ave shall very readily produce
them, that you may read them with your own eyes under the
King's hand". 2 Cor. v. 19, 20, 21, " God Avas in Christ, reconciling
the world unto himself, not imputing their trespasses unto them ;"
(there is the throne of grace, to wit, a God reconciling the world
to himself; -our commission follows in the close of the 19th, and in
the 20th verse) ; " and hath committed unto us the word of recon-
ciliation. Now then we are ambassadors for Christ, as though God
did beseech you by us : Ave pray you in Christ's stead, be ye re-
conciled to God. For he hath made him to be sin for us, who
knew no sin ; that aa'c might be made the righteousness of God in
him." Now there is our commission, the word of reconciliation is
committed to us, that is, the publication of this gospel of the grace
of God ; and when we iuAate you to come to a reconciled God in
Christ, we speak in the name of God, and we are in the very room
of Christ. What would you think, if Christ were standing in my
place speaking to you, requiring and inviting you to come to his
throne for grace and mercy? Well, the case is the very same,
Avhen Ave act by commission from him. So then it is God that
calls you by us.
Quest. 2, Whom does he call? Does God call every body to
come to his throne of grace ? That is not an ordinary thing ; all
the subjects are not allowed to come near the throne, but only
some peculiar favourites, Ans. It is true, it is so among earthly
princes ; it is only some peculiar favourites whom they allow to
approach the throne or seat of majesty, otherwise their thrones
would be too much croAvded,
But it is otherwise in the court of the great King, who hath
justice and judgment for the habitation of his throne ; for all and
every one that hears the joyful sound of the gospel, which issues
out of this throne, are invited and called to come to the throne of
grace. And this will appear if you consider,
1, The extensiveness of the commissioii which God has given
to ministers: ]\1ark xvi. 15, " Go ye into all the world, and preach
the gospel to every creature ;" that is to Jews and Gentiles, Bar-
barians, Scythians, bond, or free, noble, and ignoble. Every
rational soul you shall meet AAnth, sprung of Adam, go preach the
200 THE THRONE OF GRACE DISCOURSED ON.
gospel to them ; that is, tell them in the name of a God of grace
this good news, that God's throne is now accessible, and every
one that has a mind may come to it for grace and mercy to help
in time of need.
2, The command of God enjoining you to come to a throne of
grace is unto all: 1 John iii. 23, " This is his commandment, that
we should believe on the name of his Son Jesus Christ ;" which
is all one with coming to a throne of grace. The law of believing
extends to all mankind that hear this gospel. And remember that,
for disobedience unto this law, you are condemned already, and
the wrath of God abideth on you.
3, As the command of believing is to all, so the promise of
welcome to a throne of grace is to all and every one, for their
encouragement to come. " Him that cometh to me, (says Christ),
I will in no wise cast out : Whosoever believeth, shall not perish,
but have everlasting life." Do not think that the promise in the
exhibition belongs only to the elect, or to behevers : no, no; "the
promise is unto you, and to your seed, and to all that are afar off."
Tims, I say, all that live imder the joyful sound of the gospel are
called to come to a throne of grace.
Quest. 3, You bid us come to a throne of grace; but where is it?
we do not know where to find it. I answer, wherever you have
access to God in any of the duties of his worship, there you may
find the throne of grace. Indeed under the Old Testament, when
the centre of worship was confined to the temple of Jerusalem,
the poor Gentiles were at a loss where to come to a throne of
grace ; but now, under the New Testament, the centre of worship
is removed from them, and placed among us Gentiles ; so that
whatever part of the earth you be upon, if the heavens be above
your head, you need not be at a loss where to find a throne of
grace : though you were sluit up in a prison or dungeon, tliough
you were driven to the utmost part of the earth, from friend, kin
and ally, yet you cannot be driven away from a throne of grape.
In a word, there is no place on this side of hell but you may find
this throne, a God in Christ being a God every where present ;
he is not far from every one of us. So much seems to be intimated
by Christ to the woman of Samaria, John iv. 21-23, " AYoman,
believe me, the hour cometh, when ye sliall neither in this moun-
tain, nor yet at Jerusalem worship the Father. Ye worship ye
know not what : Ave know what we worship : for salvation is of
the Jews. But the hour cometh, and now is, when the true wor-
shippers shall worship the Father in spirit and in truth : for the
Father seeketh such to worship him."
Quest. 4, What is the way that we are to take to win at this
throne of grace ? A7is. In all the world I know of no way but
one, and that is Christ : John xiv. 6, " I am the way, and tlie
trutli and the life : no man cometh unto the Father, but by me."
As Christ, or God in Christ, is the throne, so he is also the way to
the throne. An incarnate Deity is the sinner's way to God, as
well as God's way to the sinner : Heb. x. 19, 20, " We liave bold-
THE THRONE OF GRACE DISCOURSED ON. 201
ness to enter into the holiest by the blood of Jesus, by a new and
living way which he hath consecrated for us, through the vail,
that is to say, his flesh." The human nature of Christ assumed to
the personality of the Son of God, is the porch or gate by which
we enter into the throne of grace: John s. 9, " I am the door : by
me if any man enter in, he shall be saved, and shall go in and out,
and find pasture." This door of the human nature of Christ was
broken into shivers by the hammer of God's wrath, that so our
way might be patent to a throne of grace, to a reconciled God :
hence we read of the rending of the vail of the temple from top to
bottom at the death of Christ. This then is the gate of God, and
by it the sinner may, and the saint doth, enter into the court of
the great King, and come to liis seat. Some folk they have a
mistaken notion, as if they actually came to a throne of grace every
time they give their bodily presence at the ordinances of God's
appointment, such as prayer, hearing the word, communicating,
or tlie like. I own, indeed, that these external duties are the
outer gates and porches by which we come to the throne, therefore
called the gates of Zion, especially public ordinances are intended
by that denomination: but, 0 Sirs, many a man comes to these
gates that never comes to the throne ; of such the Lord complains,
saying, " This people draw near me with their mouth, and with
their lips do honour me, but have removed their heart far from
me." True coming, or drawing near to a throne of grace, is an
inward thing ; it is done by an act of the heart ; for " with the
heart man believeth unto righteousness." When the heart goeth
into God in Christ, for grace and mercy to help in time of need,
that is a coming to a throne of grace. So then, I say, Christ is
the only way to the throne, as he is the throne itself.
Quest. 5, After what manner should we come to this throne.
Ans. 1, If you would come aright, you would come with an
empty hand. Do not bring money or price with you ; for when
we come to a throne of grace, we come to get, but not to give any
thing to the Lord. You that make a price of your prayers, com-
municating, and other good deeds and qualifications, you cannot
come speed at the throne of grace. Remember that it is a throne
of grace, and therefore nothing is to be gotten there in a way of
debt.
2, Come with enlarged desires after what you come to ask ;
for "he satisfieth the longing soul, and filleth the hungry soul
with goodness."
3, Come with confidence, hope, and filial boldness, God would
not have you to come hanging your heads, like condemned crim-
inals coming to their judge to receive a sentence of death : no ;
but he would have us to come to him with confidence, as children
to a father, trusting in him, and looking for good things at his
hand, because of his goodness, veracity, and other perfections
manifested in Christ. Come, I say, with hope and expectation ;
for " he taketh pleasure in them that fear him, in those that hope
in his mercy." It is a general fault among us, that we go to God
202 THE THRONE OF GRACE DISCOURSED ON.
iu prayer, and otiier ordinances, as if he were a niggard of his
blessings, or liad ill will to part with his grace. But, 0 Sirs, this
is not the way to speed : Let not that man expect to receive any
thing from tlie Lord, that comes doubting and wavering, enter-
taining jealousies of the love and goodness of a reconciled God.
4, Come to his throne with importimity. Follow Jacob's
practice, " I will not let thee go, except thou bless me. The
effectual fervent prayer of the righteous availeth much."
5, ]\Iake much use of the Spirit as a " spirit of grace and sup-
plication," that he may help your infirmities at the throne. It is
he that fills our mouths with arguments, and teaches us to pray
" with groanings which cannot be uttered." And he has promised
his Spirit to them that ask him.
The last use I make of the doctrine shall be directed to believers,
who are courtiers about this throne. And all I shall say to you
shall be, 1, In a word of consolation ; 2, Of exhortation.
First, A word of consolation. Know then, believer, for thy
comfort, that " the holy One of Israel is thy King, and in his
favour thy horn shall be exalted ; mercy and truth shall go before
his face," with a special view to thy happiness in time and through
eternity. All the grace and mercy that is in the heart of the
King, is ordained for thee, and secured to thee by a well-ordered
covenant. The whole of his administrations, whether of grace or
of providence, are calculated for thy benefit and advantage, Rom.
viii. 28. You are the childi-en of the King, he has adopted thee to
his family, yea, settled an inheritance upon thee, as '* heirs of God,
and joint-heirs with himself." You are upon the King's secrets,
and he will tell you things which he will not communicate to the
rest of the world, even the secrets of his government of grace.
" Unto you it is given to knovv'- the mysteries of the kingdom of
God, but to others it is uot given. The secret of the Lord is with
them- that fear him : and he will shew them his covenant." And
to crown all, there is no case thou canst be in while in the world,
but thou wilt have an act of grace suited and adapted to thy
circumstances, registrated in the court-book, I mean, in the scrip-
tiues of the Old and New Testament, every act sealed with the
Ijlood of the King", touched with his royal sceptre ; yea, thou hast
the extract of it in thy hand. 0 what strong ground of consolation
is here to you who by faith are acquainted with this throne !
A second word is of exhortation, or counsel to believers, who
have come to this thro]>e, in these following particulars.
1, Be often at the King's court, especially on his court-days ; I
mean, attend his ordinances, especially on the Sabbath, Avhieh he
has sanctified and consecrated tor this end. Great men's vassals
are obliged to attend them upon their coiu't-days ; and is it not
reasonable, that the subjects and vassals of the King of kings
should pay this respect to him ? Ps. xcvi. G, 7, 8, '* Honour and
majesty are before him : strength and beauty are in his sanctuary.
Give unto the Lord, O ye kindreds of the people, give unto the
Lord glory and strength. Give unto the Lord the glory due unto
THE THRONE OF GRACE DISCOURSED ON. 203
his name : bring an offering, and come into his courts." 0 honour
your King by keeping his courts ; " for one day in his courts is
better than a thousand: it is better to be a door-keeper in his
house, than to dwell in the tents of sin; and those that be planted
in the house of the Lord, shall flourish in the courts of our God."
2, Let it not satisfy you to come to the court, unless you get
access to the throne, and see the King's face; for it is the presence
of the King that makes his courts and tabernacles amiable.
Absalom was not satisfied to be at Jerusalem, unless he saw the
king's face ; so let it not satisfy you to attend ordinances, unless
you get a visit from the God of ordinances. This was David's
disposition, Ps. xxvii. 4, " One thing have I desired of the Lord,
tliat v/ill I seek after, that I may dwell in the house of the Lord
all the days of my life, to behold the beauty of the Lord, and to
inquire in his temple." And, if you have any acquaintance with
the King, whose name is gracious, it will bring a damp upon your
spirits, when you miss his presence in his courts ; you will go
mourning without the sun, crying, " 0 that I knew where I might
find him ! that 1 might come even to his seat ! "
3, When the King calls you to court, or to come near to his
throne, do not sit his order. When, by iiis word, or the motions
of his Spirit, he says to thy soul, " Seek ye my face," let thy soul
send back a ready answer, saying, " Thy face, Lord, will I seek."
^Vhen he says, " Come," let thy soul return the answer, ^' Behold,
I come unto thee, for thou art the Lord my God." 0 he takes it ill
when any sit his call, as you see in the case of the spouse, ISong
V. He comes to her, saying, " Open to me, my sister, my love, my
dove, my undefiled ; for my head is filled with dew, and my locks
with the drops of the night." But she indulged carnal sloth,
saying, " I have washed my feet, how shall 1 defile them ? "
which provoked him to withdraw, till she is brought to regret her
folly.
4, Beware of every thing that has a tendency to discourt you, or
to make the King cast down his countenance upon you; for
although he hates putting away, yet you may provoke him to
cover his face, and to turn to you the back of his throne; yea, you
ma.y provoke him to carry towards you in such a way, that the
very remembrance of him will be a trouble to you. Sometimes
his own dearest favourites have so grieved his Spirit, that he has
carried the qiuxn*el to the gates of heli against them ; as we see
in the case of David, " Thine arrows stick fast in me, (says he),
and thy hand presseth me sore : this grief I have, because of my
sin." You may by untenderness bring yourself to that pass, as to
be made to cry, " The arrows of the Almighty are within me, the
poison whereof drinketh up my spirit. Thou hast laid me in the
lowest pit, in darkness, in the deeps." And therefore beware of
every thing that may be offensive to your King. Beware of pride,
for he beholds the proud afar off; h© thursts the proud away from
him, when they adventure to come near his throne. Beware of
unbelief, for that is what he cannot endure. How unsuitable is it
204 THE THRONE OF GRACE DISCOURSED ON.
for his subjects and children to call him a liar ! This is a sin
■which tarns you away from the Lord, and turns him away from
you. Do not entertain jealousies of his kindness, after he has
given the tokens thereof to your souls ; for it is a grieving of the
Spirit of God to have his love-tokens called in question. Beware
of untenderness : if there be not a close walking with God in the
way of holiness, you need not expect to have the King's coun-
tenance ; for " without holiness no man shall see the Lord :" it is
they that have clean hands, and a pure heart, that shall stand in
his holy hill, and have a place in his tabernacle.
5, Be very observant of the King's commandments. As the
acts of grace, which I was speaking of, are the measure of faith,
so the law of commandments is the measure of practice. Do not
think that the court of grace, or the throne of grace, gives any
indulgence to a detestable licentiousness ; they are indeed carnal
gospellers, and Antinomians with a witness, Avho entertain such a
notion. No, the moral law of the ten commandments is supported
with the authority of the King, whose name is gracious and merciful.
As the law, considered as a covenant of works, issueth from a
throne of justice ; so the same law, considered as a rule of obed-
ience, is issued forth from a throne of grace, as is plain from the
preface of the ten commandments, "I am the Lord thy God;" that
is, I am unto thee a God of grace in Christ, a saving and a redeem-
ing God; " therefore thou shalt keep all my commandments." 0,
Sirs, the law, even as a rule of duty, is supported with the best
authority in heaven or earth; and "the grace of God issuing from
this throne, teaches us to deny all ungodliness and worldly lusts."
]\Iic. vi. 8, " He hath shewed thee, 0 man, wliat is good ; and
what doth the Lord require of thee, but to do justly, and to love
mei'cy, and to walk humbly with thy God ?"
6, Keep company Avith the loyal subjects of the King, and
beware of associating yourselves, or saying a confederacy with
rebels against the King's crown or government. " ^ly delight
(says David) is with the saints, the excellent ones of the earth."
But as for these who live in rebellion against the Lord, their com-
pany was a burden to him : " Wo is me, that I sojourn in I\Iesech,
that I dwell in the tents of Kedar. My soul hath long dwelt with
him that hateth peace."
7, Be sure to pay the tribute that is due to this throne ; do not
withdraw from it its revenues. The King has imposed a tax of
praise to be levied upon all his subjects ; and " ho who offercth
praise, glorifieth him. 0 praise is comely for the upright. This
people have I formed for myself, they shall show forth my praise."
Do not withhold this revenue, but let the high praises of a God of
grace be continually in your mouth. And to engage us to a cheer-
ful paying of this tribute of praise, let us always remember the
glorious liberties and privileges wliich we enjoy under the auspic-
ious government and administration of grace ; which are so great
and many, that " eye hath not seen, nor ear heard, neither hath it
entered into the heart of man to conceive :" which made the
THE ASSURANCE OF FAITH, OPENED AND APPLIED. 205
psalmist David to express himself, as we have it, Ps. xl. 5, ''Many,
O Lord, my God, are thy wonderful works which thou hast done,
and thy thoughts which are to usward ; they cannot be reckoned
up in order unto thee : if I would declare and speak of them, they
are more than can be numbered."
8, Lastly, Content for the royalties and prerogatives of this
throne, which are many ways invaded at this day. Attempts are
made to rob the King of his equality with the Father, while they
would strip him of his independency and self-existence. Others
invade his government, by appointing ceremonies in his worship,
which were never ordained in his word : others, by wresting the
rights of his subjects from them, particularly in the free choice and
election of their pastors ; others, by tolerating doctrines inconsist-
ent with the eternal truths of his word. Now, I say, it is incumbent
on all the loyal subjects of this King, to contend for the dignities
of the crown, and the liberties of his kingdom, against all that do
invade the same, following the exhortation of the apostle. Gal. v.
1, " Let us stand fast in the liberty wherewith Christ hath made
us free, that we be not entangled again with any yoke of bondage."
THE ASSURANCE OF FAITH, OPENED AND APPLIED.
Being the Substance of Several Sermona on Heh. x. 22.
Heb. X. 19-22. — "Having therefore, brethren, boldness to enter into the holiest by
the blood of Jesus, by a new and living way, which he hath consecrated for us
through the vail, that is to say, his flesh ; and having an high priest over the house
of God : let us draw near with a true heart, in full assurance offaitliy'' <fc.
CHAPTER I.
Containing an Introduction to the Main Purpose, with the Method of the following
Discourse.
THESE verses contain the apostle's transition from the doctrinal
to the practical part of the epistle. Having at great length
discoursed upon the priestly office of Christ, in the foregoing part
of the epistle, he sums up, in a few words, the scope and substance
of all he had been saying, ver. 19-21, and then deduces a very
natural inference from the whole, ver. 22, " Let us draw near with
a true heart, in full assurance of faith." Like a wise builder, he
first digs till he come to the foundation, and then calls himself and
others to build upon it with confidence.
That we may have the more distinct view of the words, it is
expedient that we observe in general, the apostle here very
elegantly expresses New Testament privileges, in an Old Testa-
ment style and dialect. The highest privilege of fallen man, is to
have access into the presence of God, his offended Lord and
Sovereign : the only way of access is Christ, of whom the temple
206 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
of Solomon was an illustrious type. And with allusion unto that
typical temple, Christ is presented to our faith under a threefold
view, ver. 19-21.
1, As a gate or door, by which we may enter into the holiest,
and that with boldness, by virtue of his atoning blood, ver. 19.
Under the Mosaic dispensation, Aaron alone, and not the Israelites,
could enter into the holy of holies, and that but once a year, Avith
the blood of beasts sacrificed for himself and them. But now,
under the New Testament, through the death and satisfaction of
the Son of God, the way of access to friendsliip and fellowship
with a holy God, both here and hereafter, is made open and patent
to every sinner, who by faith comes in luider the covert of the
blood of Jesus. No sooner had Adam sinned, but the door of
access to the majesty of God was bolted against him, and all his
posterity ; the cherubim with the flaming sword stood in his way.
But now the flaming sword of justice being quenched in the blood
of the Surety, the door of access is again wide opened. I remem-
ber, the women of Tekoah, 2 Sam. xiv. 14, in her parabolical ad-
dress unto David, on Absalom's behalf, makes use of this argmuent
with David, to persuade him to bring home his exile son, " God
(says she) doth devise means, that his banished be not expelled
from him." This is remarkably true in the case in hand ; God, in
his infinite wisdom, has despised a way how his banished may be
brought home again to his presence ; and that is, through the
blood and satisfaction of Christ, John x. 9 ; John xiv. G.
2, To encourage us in our approaches to God through Christ,
be is presented to us under the notion of a new and living way,
consecrated for us, through the vail, that is to say, his flesh, ver. 20.
The inner vail, that separated between the holy place, and the
holiest of all, in the temple of Jerusalem, was a type of that body
of flesh assumed by the Son of God, whereby his Deity was vailed ;
and through the breaking or rending of this by his death on the
cross, the way to God and glory becomes open and patent. And
this is called a new way, either in opposition to Adam's way by a
covenant of works, which is shut up ever since the fall of man ; or
because it never waxes old, but is ever fresh, green, and fragrant,
unto the believing soul. And it is called a living way, because,
though Christ was once dead, yet now he his alive, and lives for
evermore, to give life to every soul that comes to God through
him. And then, he is a way consecrated for us, he is dedicated
for the use of sinners in their dealings with God : " For their sakes
(says he), do I sanctify myself." And 0 what can be more
encouraging to a lost sinner, to make use of Christ by faith, than
to know that he is just devoted for this work of saving that which
was lost !
3, Whereas the sinner might object. That though the door be
opened, and the new and living way conseci'ated ; yet he is either
so ignorant, that he knows not this way ; or so impotent, that he
cannot walk in it ; or so guilty, that he dares not venture to go
into the holiest : therefore, to obviate all these, Christ is presented
THE ASSURANCE OF FAITH, OPENED AND APPLIED. 207
to US as " a great high priest over the house of God," ver. 21. 0
what noble encouragemeut is here for believing ! Christ, as a
High Priest, "is ordained for men in things pertaining to God,"
Heb. V. 1. And seeing he is ordained for men, may not men make
use qf his mediation with confidence and boldness ? Heb. iv. 14, 16.
And then, by his office, he is obliged to execute the duties of his
office toward every soul that employs him therein : he is obliged,
as a High Priest, to instruct the ignorant, to strengthen the weak,
to confirm the feeble, and to make reconciliation for the sins of the
people. And therefore let us take courage to employ and imjjrove
him, especially considering that he is both " a merciful and faith-
fid High Priest," Heb. ii. 17; and also a High Priest who is over
the house of God ; i. e. he has full power and authority from his
eternal Father, to negociate our affairs, and to render both our per-
sons and performance acceptable unto him. In a word, the whole
management of the offspring and issue, and of all tlie vessels
of cups and flagons, is committed to him ; yea, " all the glory of
his Father's house hangs upon him, as upon a nail fastened in a
sure i^lace," Is. xxii. 24._ And therefore, " seeing we have a Hi^-h
Priest (of such authority and interest), let us come boldly unto
the throne of grace, that we may obtain mercy, and find grace to
help in time of need," Heb. iv. 14-16. Whenever we have any
business with God, whenever we would enter into the secret of his
presence, or enjoy fellowship with him, let us go in at the back of
our great High Priest, who has led the way before us, and is ap-
pearing in the presence of God for us.
Now I say, the apostle having thus presented Christ under the
most encouraging views, as the object of our faith, trust, and con-
fidence in our dealings with the majesty of God, he proceeds to
recommend and inculcate a correspondent duty in the words of my
text, ver. 22, " Let us draw near with a true heart, in full assurance
offaith^ having our hearts sprinkled," &c.
Before we proceed to the more particular consideration of the
words, it is very much worthy of our notice, to observe the apostle's
order and method of doctrine, and how he knits the believer's
privilege and duty together. He would have the privilege first
believed, and then the duty performed : he would have us first
believe, that the door of the holiest is opened by the blood of Jesus,
that there is a new and living way consecrated for us, that we have
a High Priest over the house of God, ready to introduce us into his
presence ; and, upon these grounds of faith, he presses and incul-
cates the duty, " Let us draw near," &c. It is pleasant hence to ob-
serve, how the method and order of the covenant of works is just ■
inverted in the covenant of grace. In the covenant of works, duty
was the foundation of our privilege ; man was first to perform
duty, and upon his doing of that, might expect the privilege in a
way of pactional debt. But now, I say, the very reverse of this
is God's order and method in the covenant of grace ; for here we
are first to believe the privilege, or to receive it as a grant of
sovereign grace, and upon that ground we are to go on to duty.
208 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
Tliis is a thing that needs to be adverted to with the utmost atten-
tion, in regard the very bensil of nature runs in the "way of the
covenant of works, namely, to expect the privilege on the score of
duty, and to fancy that God is a debtor to us, when we have done
this and the other duty required in the law : whereas the stream
of nature runs quite cross to the order and method laid in the
covenant of grace, namely, first to receive the privilege in a way
of grace, like beggars receiving God's alms ; and then to perform
duty, as a testimony of gratitude for the privilege received, with-
out expecting any thing from the Lord upon the account of duty
done by us. This is what proud nature spurns against with
the uttermost reluctancy. What? To take all freely, without
money, and without price, and to reckon ourselves unprofitable
servants when we have done all, is what depraved aiature cannot
yield to, till the heart be new moulded by sovereign and efiicaci-
ous grace. " Will the Lord be jDleasedwith thousands of rams, or
with ten thousands of rivers of oil?" &c. Wherefore have Ave
fasted, and prayed, and thou takest no knowledge ? is expressive
of our natural way of thinking. But though this way lie cross
unto nature, yet this is the way in which God will have sinners
saved, or else they shall never share of his salvation : he will have
them to receive eternal life begun here, and consummate hereafter,
as " the gift of God through Jesus Christ our Lord," without re-
gard to any of our doings as a foundation of our claim or title
thereunto. Boasting must be for ever excluded, that the glory of
our salvation may redound allenarly unto grace, which "reigns
through imputed righteousness unto eternal life, by Jesus Christ
our Lord." And therefore, I say, study to rivet upon your minds
the order and method laid by God in the covenant of grace, where
privilege received by faith is made the foundation of duty, and not
duty the foundation of our claim to the privilege. This is the
scheme or order laid in our Lesser Catechism, by the Westminster
Assembly ; where, in answer to the third question, we are told,
that " the scriptures principally teach (first), what man is to believe
concerning God," and then, " what duty God requires of man."
And, according to this order, we have, first, the objects of faith,
and privileges of believers explained ; and then, the duties of the
moral law inculcate upon that ground. And if this order of doc-
trine be inverted, we destroy the covenant of grace, and return to a
covenant of works. So much for the connection.
I proceed to the words themselves. Where we may notice, 1,
The grand duty the ajoostle urges upon the foregoing grounds,
" Let us draw near." 2, He gives particular directions how we
are to manage in our approaches unto God, through the new and
living way, viz., *' With a true heart, in full assurance of faith," &c.
As for the first, viz., the general duty that is pressed, " Let us
draw near." The apostle does not tell us expressly whither or to
whom we are to draw near ; but it is plain, from the whole drift of
the text and context, that he invites us to draw near " to God :" not
THE ASSURANCE OF FAITH, OPENED AND APPLIED. 209
to God absolutely considered, for thus he is inaccessible by guilty
sinners; but to "God in Christ, reconciling the world unto him-
self." This is that " throne of grace " to which he had invited
lis to '■'■ come with boldness, that we may obtain mercy, and find
grace to help in time of need," chap. iv. 16. The Greek word is
the very same both there and here.
It is considerable, in the manner of the apostle's exhortation,
that, when he is calling others to draw near, he comprehends
himself; it is not, " Do ye draw near," but, '' Let us draw near."
Ministers of the gospel, when dispensing the truths of God, must
preach home to their own souls as well as unto others. Sirs, we
do not deliver truths or doctrines to you wherein we ourselves
have no manner of concern ; no, our own souls are at the stake,
and shall either perish or be saved eternally, as we receive or
reject these precious truths which we deliver unto you. And,
truly, it can never be expected that we will apply the truths of
God with any warmth or liveliness unto others, unless we first
make a warm application thereof to our own souls ; and if we do
not feed upon these doctrines, and practise these duties, which we
deliver to and inculcate upon you, though we preach unto others,
we ourselves are but cast-aways.
The exhortation, " Draw near," supposes our natural distance
and estrangement from God : " All we like sheep have gone
astray," says the prophet Isaiah, chap. liii. 6. When Christ would
describe our apostate and lapsed state, he doth it under the notion
of a " prodigal going into a far country," Lnke xv. There are
three things we all lost and forfeited in the first Adam, viz., the
image of God, the favour of God^ and feUoicshij) with God: yea, so
much have we lost them, that the apostle plainly tells us that we
are alienated froin the very Ufe of God in our natural state. This
God intimated unto Adam immediately after the fall, in that
question he propounded to him when hiding himself from his
presence among the thickets of Paradise, " Adam, whr?re art
thou ? " Gen. iii. 9. Non es uhi prius eras, as Austin, one of the
ancient fathers, glosseth it ; " Thou art not where thou wast
before." What is become of the late friendship and fellowship
that was betwixt me and thee ? Of a son of God thou a,rt become
a child of the devil; of an ally of heaven, turned a confederate of
hell. Thus the breach and rupture is wide like the sea. Can
ever parties betwixt whom there is such a natural and moral dis-
tance be brought together again ? Yes ; the apostle's exhortation
to "draw near" plainly bears, that the offended and afi"ronted
Majesty of heaven is accessible " by the blood of Jesus, by the
new and living way." It was the great plot of heaven from
eternit}^, to bring fallen man back again into fellowship with his
Maker. Infinite wisdom, animated by infinite bowels of mercy,
has found the way, and the way is Cheist, John xiv. 6. The main
intent of his incarnation, and of the whole of his mediatory work,
was to " bring us to God," 1 Pet. iii. 18. To bring strangers tmd
enemies to amity and unity is a great and mighty work ; yet thia
VOL. 1. * 0
210 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
work he accomplislies and brings about by the ransom he has paid
for us, and by the operation of his Spirit in us.
This " drawing near to God," it does not consist in any approach
unto the essence of God: for, essentially considered, "he is not
far from every one of us: in him we live, and move, and have our
being." Neither does it lie in an external or bodily attendance
upon him in the duties of his worship, " Bodily exercise profiteth
little ! " many draw near to God with their mouths and lips, while
their hearts are far removed from him. Neither does it consist in
a moral seriousness, though, alas ! it is much to bring some
people even that length. People may be morally serious about
eternal concerns, in a legal way, like the Pharisee who came to
Christ, saying, " Good Master, what shall I do to inherit eternal
life?" Yea, heathens, and Mahometans, and Jews, may be
morally serious in their own way, but they cannot be said to draw
nigh to God. What is it then, say you, to " draw near to God ? " •
I answer. It is an act of the heart or mind whereby the soul,
under the influence of the Spirit, sweetly and irresistibly returns
to a God in Christ as its only centre of rest. The poor soul having
tried Adam's way of access, and finding that door bolted by the
la\y, justice, and holiness of God, despairs of ever entering thereby.
At length the man, when he has wearied himself in the greatness
of his way, finding the door of the holiest opened by the blood of
Jesus, the new and living way being discovered to him in the
light of the word and Spirit, he cries out at the sight of it, 0,
this is the gate of God, by this door will I enter into his presence ;
yea, " this is my rest, here will I dwell, for I desire and like it
well." O what a sweet acquiescence of soul is there in God's
device of salvation through Christ ! The man cannot but applaud
and approve of it, as a device every w^ay worthy of infinite wis-
dom, crying out with the apostle, 0 ! " it is a faithful saying, and
worthy of all acceptation, that Christ Jesus came into the world to
save sinners." This ordinarily is the soul's exercise, both in. its
first and after approaches unto God in any duty of worship.
There is a constant improvement of the merit and mediation of
Christ in every address the man makes to the Majesty of heaven ;
he, as it were, fixes himself in the clefts of the Rock of ages ; he
gets into the secret places of that blessed stair by which we
ascend unto heaven ; and then he shews his countenance, and lifts
up his voice, in drawing near to God by the new and living way.
We, as it were, take up the propitiation which God has set forth in
the hand of faith, hold it up to God, saying, " Behold the blood of
the covenant ; behold, 0 God, our shield, and look upon the face
of thine anointed." We go quite out of ourselves when we draw
near to the holiest by the blood of Jesus ; we overlook our own
duties, graces, frames, attainments, grounding our hope of access
and success only upon the merits and moyen of our great High
Priest, God having " made us accepted in the Beloved." And, in
this view of things, the soul will readily express itself, as David
did in the like case, saying, " I will go unto the altar of God, unto
THE ASSURANCE OF FAITH, OPENED AND APPLIED, 211
God my exceeding joy." And if God hide his face, tlie soul will
"Wait and bode good at his hand, saying, " Hope in God, for I shall
yet praise him ! He will command his loving kindness in the day-
time, and in the night his song shall be with me." And if the
Lord smile, and grant an answer of peace, he will not ascribe his
success to his own faith, frame, fervency, but unto Christ alone,
saying " Not unto us, 0 Lord, not unto us, but unto thy name be
the glory." Thus much for the main duty of " drawing near."
The apostle next proceeds to direct as to the manner of our
approach. And,
First, He directs us to draw near icith a true heart. This is a
word fitly spoken. If he had required us to draw near wath a
heart perfectly clean and pure, he might as well have bidden us
fly without wings ; but he bids us draw near with a true heart, i.e.,
with a heart truly concerned about acceptance with God, a heart
truly approving of, and acquiescing in the new and living way.
In short, a true heart here is opposed to a double, doubting, dis-
trusting, and hypocritical heart. All dissimulation is to be avoided
in our dealings with him who " trieth the hearts and reins, and
whose eyes are as a flame of fire, searching Jerusalem as with
candles," Ps, li. 6. " Behold, thou desirest truth in the inward
parts." Whereas the h3q30crite, who draws near with his mouth,
and honours God with his lips, while his heart is far removed from
him, shall not stand in his presence. Take care then that your
hearts be honestly minded toward God when you draw nigh to
him. But I pass this also, and go on to that which I have prin-
cipally in view, viz. —
The second direction or advice the apostle gives, in order to our
successful approach unto God by the new and living way, and that
is, to draw near in full assurance of faith. The original word
signifies to he, fully persuaded or assured of a thing; and is opposed
to icavering, doubting, and uncertainty. The apostle having laid a firm
foundation of access in the preceding verses, he bids us trust to it,
and rest upon it with an unshaken confidence, and certain persua-
sion of success. What further is necessary by the way of explica-
tion will occur in the prosecution of the following doctrine.
DocT. " It is the will of God, that they who approach to him iu
Christ, should draw near in full assurance of faith, or with a
certain persuasion, and confident expectation of success and
acceptance."
The foundation of this doctrine is obvious. It is plain the
apostle here is not speaking of that assurance of grace and salva-
tion which follows upon believing, and is the result of the soul's
reflection upon the operations of the Holy Spirit within ; but of
an assurance lying in the very direct act of faith : for the apostle's
scope here is, not to give the marks and evidences, but to present
the object of faith, viz., Christ as the door and way to the holiest,
and as a high priest ready to introduce us ; and thereupon exhorts
212 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
to a correspondent act of believing, in drawing near to God,
namely, with fall assurance of faith.
In discoursing this doctrine I shall, through divine assistance,
endeavour to speak,
r. 0^ faith in general.
II. Of the assurance of f^iith.
III. Of the full assurance of faith.
IV. Of the grounds that faith builds its assurance upon, in draw-
ing near to God.
V. Apply the whole.
CHAPTER II.
Of Faith in General.
BEFORE I go on to discourse these heads, I shall only premise
that the practical and experimental understanding of the
subject, is a matter of the highest importance and concern, in re-
gard, as the apostle tells us expressly, Heb. xi. 6, " Without faith
it is impossible to please God." Without some degree of faith, we
can never make a successful approach unto a throne of grace.
What was said of the Israelites with relation to the earthly Canaan,
that " they could not enter in because of unbelief," the same may
be said of the greatest part of professors under the gospel, they
cannot enter into the holiest of fellowship with God here, or of
immediate enjoyment hereafter, because of unbelief. And there-
fore, I say, the right understanding and uptakiug of this subject
must be of the greatest concern to them Avho have any concern
anent their acceptance with God. This premised, I proceed to,
I, The first thing proposed in the method, which was, to dis-
course a little of faith in general. I shall not stand upon the
different kinds of faith that are commonly mentioned, such as, a
historical, miraculous, and temporary faith, which may be found
in reprobates and temporary believers : our inquiry at present is
particularly anent the faith of God's elect, which is well described
in our Shorter Catechism, thus :
" Faith in Jesus Christ is a saving grace, whereby we receive
and rest upon him alone, for salvation, as he is offered to us
in the gospel."
For clearing of which description, I offer the few following con-
siderations.
1, That faith is a saving grace. And it is so designed, because
it is " the free gift of God," Eph. ii. 8. It is not the product of
free-will ; such a flower never sprung out of the soil of depraved
nature ; no, it is one of the prime operations of the Spirit, in effect-
ual calling, upon the souls of God's elect. It is not bestowed upon
any upon the account of good dispositions or qualifications ante-
cedent to itself; faith is the first grace, or the first act of spiritual
THE ASSURANCE OF FAITH, OPENED AND APPLIED. 213
life, and, as it were, tlie parent of the other graces, because it
roots and graffs the soul in Christ, of whom alone our fruit is
found. Before the implantation of faith, nothing but atheism,
enmity, ignorance, and unbelief, overspreads the face of the soul,
" being alienated from the very life of God, through the ignorance
that is in us." And therefore, faith must needs be a grace, or free
gift of God, bestowed without any antecedent merit, good dispo-
sition, or qualification in us. Faith is a saving grace ; because
wherever true faith is, there salvation is already begun, and shall
certainly be consummate in due time. There is an inseparable
connection stated, by the ordination of heaven, between faith and
salvation: John iii. 16, " God so loved the world, that he gave his
only begotten Son, that whosoever believeth in liiin, should not
perish but have everlasting life." Mark xvi. 16, " He that believ-
eth, shall be saved." When we preach the everlasting gospel,
making offer of Christ and his salvation unto every creature,_ we
are at the same time to declare, that whosoever he be that gives
faith's entertainment unto this gospel of the grace of God, shall be
saved. So that this promise, establishing the connection between
faith and salvation, is as extensive as the offer of the gospel, and
is not made to believers exclusively of others. It is certainly true
of every son of Adam, lying within the joyful sound of a Saviour,
tliat if he beHeve, he shall be saved. And this we are allowed to
declare in the name of God, as an encouragement to every sinner
to receive and entertain our message.
2, I remark, from this description of faith, that it hath Christ for
its main and principal object ; for it is a faith in Jesus Christ.
There is such a sibness betwixt Christ and faith, that they cannot be
separate. Take away Christ from faith, then faith is but a cypher,
and stands for nothing ; nothing can fill the eye or hand of faith,
but Christ only. Christ is the bread of life, faith is the mouth of
the soul that eats and feeds upon him. Christ is the mystical
brazen serpont, faith the eye of the soul that looks to him for heal-
ing ; Christ is the stronghold cast open to the prisoners of hope,
faith the foot of the sourthat runs in to him for shelter ; Christ is
our living altar, his satisfaction and intercession like the two horns
of the altar, and faith flees in thither for safety from the law and
justice of God, which pursue the sinner for his life : Christ is the
bridegroom, and faitli, like the bride, takes him by the hand, say-
ing. Even so I fake him. In a word, faith slights and overlooks
every thing else to be at Christ, saying, with David, Ps. Ixxiii. 25,
" Whom have I in heaven but thee? and there is none upon earth
that I desire besides thee ;" and Avith Paul, " I desire to know
nothing but Jesus Christ, and him crucified. Yea, doubtless, I
count all things but loss, for the excellency of the knowledge of
Christ Jesus my Lord."
3, I remark, that faith is here described to be a receiving of
Christ, according to what we have, John i. 12, " But as many as
received him, to'them gave he power to become the sons of God."
&c. For understanding this, you would know, that Christ, th©
214 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
ever-blessed object of faith, is presented to ns in the gospel under
a great many different views and aspects, in a correspondence
unto Avhicli faith receives its denomination. For instance, is Christ
presented nnder the notion of meat to the hungry soul ? then faith
is expressed by eating. Is Christ held out under the notion of
living waters? then faith is called a drinking. Is he held out as a
refuge? then faith is called a fleeing to him, Heb. vi. 18. Is he
held out as a garmeiit to the naked? then faith is a putting him
on for clothing. Thus, I say, according to the aspect in which
Christ is presented, faith receives its name 5 as the sea receives its
name according to the different coiuitries or shores it washes.
Just so here, when Christ is presented under the notion of a gift,
then faith is called a receiving him ; for giving and receiving are
correlates, as you see, John iii. 27, " A man can receive (or as in
the margin, take unto himself) nothing, except it be given hihi
from heaven. * Keceiving, or taking of a thing, is but stealth or
robbery, where it is it not warranted by an antecedent giving or
granting : so our receiving Christ would be but presumption, and
a vicious intromission, if he were not given of God to be received.
And this giving of Christ in the revelation and offer of the gospel
is common to all, and warrants all to receive him. John vi. 82,
says Christ unto a promiscuous multitude, the far greater part of
whom were unbelievers, as is evident from Christ's character of
them, " My Father (says he) giveth you the true bread from
heaven," meaning himself. AYe read, Ps. cxv. 16, that " God hath
given the earth to the sons of men," i. e. he made a grant of it
unto them, to be used and possessed by thena ; and by virtue of
this deed of gift or grant, before the earth came to be fully peopled,
or stocked with inhabitants, it was lawful for a man to take posses-
sion of it, and use it as is own. Just so here, " God hath so loved
the world" of lost mankind, " that he hath given his only begot-
ten Son, that whosoever" of mankind lost " believeth in him, or
receiveth him, should not perish, but have everlasting life," John
iii. 16. This will not infer an univeisal redemption; for I do not
now speak of the purchase or application of redemption, which,
without all doubt, is peculiar to the elect ; but of that giving of
Christ in the Avord, which warrants our receiving of him. And
this, past all peradventure, is common to the whole visible church,
yea, to all to whom the revelation of Christ comes ; for if there
were not such a giving of Christ as warrants all to receive him,
the unbelieving world could not in justice be condemned for re-
jecting him. O then let mount Zion rejoice, and let the daughters of
Jtidcdi ([ mean the visible church) he <jhtd, and receive it as a faith-
ful sayln;) and worthy of all acceptation, that " unto us a child is
born, unto us a son is given, whoso name is called AYonderful,
Counsohor, The mighty God, Tiie everlasting Father, the Prince
of peace ;" for these are " good tidings of great j 03^ to all people,"
Is. ix. 6; Luke ii. 10. Receive this Saviour who is given to you ;
* When Christ is received by iis, he must be tendered, given, granted, or com-
muiiicate'l unto us. — Owen on thr r/lnry of Christ, p. 123.
THE ASSURANCE OF FAITH, OPENED AND APPLIED. 21 5
and receive him witli gratitude and praise, warbling out that
doxology with heart and Hp, " Thanks be unto God for his un-
Bpea.kable gift." And if you do not, remember I tell you, you will
follow after lying vanities, and slight your own mercy.
4, Upon this description of faith, I remark, that faith is called
not only a receiving, but a resting upon Christ : Ps. xxxvii. 7,
" Rest in the Lord, and wait patiently for him." We are not, in
my opinion, to think, that receiving is one act of faith, and resting
another act of it ; they are only different expressions of the same
applicatory, justifying faith, or (as some will have it) the rest of
faith is a continuation of the reception. There are a great many
denominations of faith, of the same divine authority with these two
mentioned in the answer of the Catechism, such as, eating, drink-
ing, fleeing, entering, coming, trusting, &c. But these are not
different acts, but only different expressions of the saving act of
faith, making use of, or applying Christ in a suitableness unto the
view wherein he is presented in the Avord of God. Now, as to this
expression of resting, it leads us to conceive of Christ as a rock or
a strong foundation, upon which we may, and still ought to lay
the weight of our everlasting concerns, with the greatest con-
fidence. When we lay our weight upon a rock, we are not afi^aid
that the rock sink or fail underneath us : so, in believing, the poor,
Aveary, burdened soul, finding itself unable to stand upon its own
legs, leans and rests upon this Rock of ages, being confident that
this Rock will not fail. Or the expression of resting may allude
unto a man's resting upon a charter for an estate, a bond or bill for
a sum of money ; he rests upon it as good and sufficient security ;
so the soul, in believing, tests upon the fidelity and veracity of a
God in Christ, pawned in the covenant of grace, and promise
thereof. He looks upon the fulness of grace and truth, of merit and
spirit treasured up in Christ, as they are laid out in the word of
faith, saying, with David, " This is all my salvation, and all my
desire." On which account, faith, Heb. xi. 1, is called " the sub-
stance of things hoped for;" because it rejoices in the promise, as
though it had the thing promised. This resting is equivalent unto
trusting, as is evident from all these scriptures cited in the Cate-
chism upon this head. I shall notice, further, before I leave this
point, that both these expressions of receiving and resting, where-
by faith is here described, do, in the very nature of tlie thing in-
tended, carry an application and appropriation in them : for Avhen
I receive a gift, I take it as my own property ; and when I rest
upon a charter or bond, I rest on it as my secin-ity : and if this be
not allowed, the relieving and supporting nature of faith is in a
great measure lost ; without it Ave could never be " filled Avith joy
and peace in believing." T shall only add, that both these ex-
pressions, pointing out the nature of faith, do so describe it, as to
put it out of the rank or category of Avorks ; for when a poor man
receives his alms, or Avhen a weary man rests him, he cannot in
any propriety of speech be said to Avork. God will have man
saved, under the new covenant, by such a mean and instrument,
216 THE ASSURANCE OF FAITH, OPENED AND APniED.
that SO works and boasting may be for ever excluded, and grace
alone for ever exalted.
5, I remark, that faith receives Christ, and rests upon him alone.
The poor soul, before the saving revelation of Christ, was grasp-
ing at empty shadows, trusting in lying refuges; and, like the
men of the old world, when the waters of the deluge were upon
the increase, was running to this and the other mountain, where
he might be safe from the sv/elling deluge of God's wrath ; but
finding the waters to overflow his hiding-places, he quits them,
and flees to the Rock of ages, saying, " In vain is salvation hoped
for from the hills, and from the multitude of mountains : in the
Lord only is the salvation of his people. There is none other name
under heaven given among men whereby to be saved, but the
name of Jesus." Every man by nature being married to the law
in Adam, is attempting to climb up to heaven upon the broken
ladder of the covenant of works, and to pass the deluge of God's
wrath by the fallen bridge of the law. But as sure as the Lord
lives, your attempts this way will fail you ; for " by the works of
the law, no flesh living shall be justified." God has established a
bridge of communication between heaven and eaith, by the obed-
ience, death, and intercession of his eternal Son ; and every other
passage to heaven but this, is stopped by the justice and holiness
of God. John xiv. 6, says Christ there, " I am the way, and the
truth, and the life : no man cometh unto the Father, but by me."
6, Faith receives Christ, and rests upon him alone for salvation.
This points at the end the sinner has before him, in his first clos-
ing with Christ; lie flees unto him for salvation: Acts xv. 11,
" We believe, that, through the grace of the Lord Jesus Christ, we
shall be saved." By salvation here, we are not simply to under-
stand an eternity of happiness in the enjoyment of God after time,
but a salvation begun in this present life ; salvation from the be-
ginning of it in regeneration, till it be consummate in glory. The
soul, in believing, rests upon Christ for pardon, which is salvation
from the guilt of sin, and condemnatory sentence of the law :' it
rests on him for sanctification, which is a salvation from the filth
and power of sin ; for glorification, which is a salvation from the
very inbeing of sin. Alas ! the greatest part of the visible church
have no other notion of Christ, but only as a Saviour to keep them
out of hell, and to deliver them from vindictive wrath. It is true,
indeed, our Jesus saveth from the wrath that is to come. But
how does he that? He does it by saving from sin in the first
place : " His name (saith the angel) shall be called Jesus; for he
shall save his people from their sins." His first and great business
was to condemn sin, that arch- traitor, and first-born of the devil,
Kom. viii. 3, " to finish transgression, and make an end of sin."
And therefore it is a salvation from sin, in the guilt, and filth, and
power of it, for which faith receives Christ, and rests upon him.
7, I remark, that faith receives and rests upon Christ, " as he
is offered to us in the gospel." This offef of Christ, though it be
last named in this description of faith, yet it is the first thing, in
THE ASSURANCE OF FAITH, OPENED AND APPLIED. 217
the order of nature, that faith believes : for unless one beheve that
Christ is offered to him in particular, as the gift of God, and as a
foundation of hope and help, he will never receive hira, or rest on
him for salvation. This is a beheving in order to believing; a be-
lieving that Christ, and salvation in him, is really offered, in order to
his being accepted and received. And therefore be verily per-
suaded, that Christ is yours in the offer, and "that God hath given to
you eternal hfe in his Son; for this is the record of God," 1 John v,
11. And unless you beheve this, you "make God a liar, because
you believe not the record that God hath given of his Son," ver. 10,
0, Sirs, believe it, that " Unto you a child is born, unto you a son is
given, whose name is called Wonderful," &c. ; and that God hath
given him to a lost world, in the gospel offer and revelation, that
" whosoever believeth in him, should not perish, but have ever-
lasting life," John iii. 16,
Next, you may observe, that it is in the gospel that this offer
is made, and this gift of God is presented unto you. What is the
gospel, but a word of grace, a word of promise, a word of faith, a
word of life and salvation? and " to you is the word of this salva-
tion sent." And in this word, Christ and his everlasting righteous-
ness, and all-sufficient fulness, is brought near to you, in order to
your receiving and applyimg him to yoiu' own souls by faith. You
need not climb up to heaven, or dig into liell,in quest of a Saviour ;
for " the word is nigh the (and Christ in the word), even the word of
faith which we preach," Rom. x. 6-9. As a sum of money is
brought nigh to a man in a bond that is offered him, so is Christ
brought nigh in the word of promise unto us. Acts ii. 39, " The
promise is unto you," &c. And witliout this word of grace and
promise, believing were a thing impossible, in regard faith could
never fasten on Christ, or on God in him, without this word of
faith. If I should bid you beheve that such a man will give you
a sum of money, you would think me ridiculous, unless he had
given his word that he would do it ; your faith or trust could not
fasten upon him without his word or writ as the immediate ground
thereof: so here, our faith, trust, or confidence, could never find a
foundation without God's word of grace and promise ; and in re-
ceiving his word, you receive himself, and all the treasures of his
grace laid up in Christ, and laid out to your hand in the word.
Next, it is considerable in this branch of the description, that
faith's reception and apphcation of Christ must be regulated by,
and bear a proportion unto the offer that is made of him in the
gospel ; for here we are told, that faith is a receiving and resting •
upon him as he is offered, &c. This qualifies our reception of
Christ, and distinguishes the faith of true believers, from that of
hypocrites and formalists. And therefore notice this as a thing of
the last moment and consequence, whether your faith comes up to
the offer, and corresponds thereunto. I shall illustrate this in the
four following particulars : —
Isf, Christ is freelT/ offered in the gospel: Is. Iv. 1, " Ho, every
218 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
one that thirsteth, come ye to the waters ; and he that hath no
money ; come ye, buy, and eat, yea, come, buy wine and milk
without money, and without price," Rev. xxii. 17. — " Whosoever
will, let him take the water of life freely." So faith receives and
embraces him as the free gift of God. Beware of thinking to buy
the pearl with the money and price of your works, duties, and
good qualifications ; as if by these you were fitted for receiving
Christ, or as if God made you the more welcome ; on the account
of these, to receive his unspeakable gift; no, no, remember that,
in the matter of believing, you are to shake your hands from
holding of such bribes ; for the pearl of great price cannot be
bought in such a way. It is true, believing is called a huying, Is.
Iv, 1 ; Rev. iii. 18, But then let it be remembered what sort of a
buying it is; it is a buying without money and without price.
God's price in the market of the gospel is just nothing : and yet
this is so great a matter with man, that the pride of his heart will
not allow him to tell it down. We cannot think of coming up, I
should rather say, cannot think of coming down to God's price ; I
mean, of taking Christ and salvation in him and through him for
nothing. Many say to God, as Abraham said to tlie king of
Sodom, Gen, xiv. 23," I will not take any thing that is thine, from
a thread even to a shoe-latchet, lest thou shouldst say, I have
made Abram rich." Just so does the proud self-righteous sinner
upon the matter say unto God. God comes in a gospel-dispensa-
tion, saying, Come, sinners, I see you are " wretched, miserable,
poor, bHnd, and naked :" you have nothing to give me as an
equivalent for life, righteousness, and salvation ; and therefore I
seek no money or price from you, but make a free gift of my Son,
and his whole fulness, for nothing ; only take him as my free gift,
and he and all that comes along with him is your own for ever.
No, says the pride of the heart , " I am rich, and increased with
goods, I stand in need of nothing" at God's hand : if God will
give mo life upon the terms of the first covenant, as it was
granted to Adam ; or if (because I am already a sinner, and inca-
pable of yielding a perfect and sinless obedience) God will lower
the terms of the covenant of works, and grant me an interest in
Christ and salvation for my act of believing, or on the score of my
honest aims and good meanings, or sincere endeavours, I am well
content. But to take Christ and eternal life for nothing is what
the proud legal heart cannot stoop to, O what a cursed aversion
is there in the heart of man against his being a debtor mito grace,
and grace only ! To buy without money, and without price, is a
mystery which the selfish heart of man cannot comprehend. But,
Sirs, faith is a grace that comes to get, and not to give : or if it
give any thing, it is the ills of the soid ; but nollr'ng of good does
it pretend to give. The sinner, in believing, upon the matter says.
Lord, I give thee my folly, and take thee for my only wisdom '; 1
give thee my guilt, that thou mayest be the Lord my righteousness;
I give thee my defilements, and take thee for sanctification ; I
give thee my chains and fetters, that I may be indebted to thee
THE ASSURANCE OF FAITH, OPENED AND APPLIED. 219
for redemption and liberty ; I give thee my poverty, and take thee
for my only riches ; I give thee my wicked, Avandering, hard, and
deceitful heart, that thou raayest give me the new heart and spirit
promised in the covenant, Thus, I say, Christ is freely offered,
and must be freely received.
2dl?/, Christ is offered iclioUy, an undivided Christ is offered, and
thus also he must be received. There are some who, in their
professed and pretended way of believing, do as it were halve and
divide Christ. Some do so far receive him as a prophet, that they
submit to tlie teaching of his word, and thereby come to acquire
a great deal of speculative knowledge in the things of God ; but,
being unacquainted w^th the teaching of his Spirit, they never
come to the knowledge of the truth as it is in Jesus, And hence
it comes that they never ilee to him as a probation, or submit
nnto his authority as a King and a Lawgiver : for the execution
of the prophetical office, paves the way for his reception both as a
Priest and King. Some again professedly receive Christ as a Priest
to save them from hell and the curse ; but, by continuing in their
ignorance under a gospel-revelation, and walking according to the
curse of this world, and not according to the laws of Christ, they
do evidently reject him, both as a Prophet and King. Others
again, and I fear too many in our day, so professedly receive
Christ as a King and Lawgiver, to the prejudice of his priestly
office, while they imagine, by their obedience to his law, particu-
larly the new gospel-law of faith and repentance (as some call it),
to purchase a title to salvation ; by which means they either
totally exclude the righteousness of Christ, or mingle in their own
acts of faith and repentance with the righteousness of Christ,
in the affair of acceptance and justification before God : in both
which cases, " Christ can profit them nothing ; they are fallen from
grace," as the apostle expressly declai*es, Gal. v. 2, 4. Thus, I say,
many pretended believers halve and divide the offices of Christ.
But is Christ divided? No; a whole, an entire and undivided
Christ must be received, or no Christ at all ; there is nothing of
Christ that a believing soul can want. It is true, indeed, the first
flight of a poor awakened soul, fleeing from the face of the law
and justice of God, is to Christ as a Priest ; because here, and
here only, it finds relief and shelter under covert of everlasting
righteousness. But at the same moment in which it receives him
as a priest for justification, it submits nnto his kingly authority,
saying, as the men of Israel did unto Gibeon, " Kule thou over
us: for thou hast dehvered us out of the hands of our enemies.
0 Lord our God, other lords besides thee have had dominion over
us : but by thee only will we now make mention of thy name."
SfZ/y, Christ is offered partwularhj unto every one of the hearers
of the gospel ; and accordingly faith receives him with particular
application. The general call and offer reaches every individual
person ; and God speaks to every sinner as particularly as though
he named him by his name and surname : Remission of sin is
preached to you ; we beseech you to be reconciled ; the promise
220 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
is uuto you. And, for my part, I do not know what sort of a
gospel men make, who do not admit this. Now, I say, faith,
which is the echo of the gospel offer and call, must needs receive
an offered Christ and salvation, with particular application to the
soul itself. For a person to rest in a general persuasion that
Christ is offered to the church, or offered to the elect, or a persuasion
of God's ability and readiness to save all that come to Christ, is still
but a general faith, and what devils, reprobates, and hypocrites
may have. Man, woman, Christ stands at thy door ; thou in
particular, even thou art called and commanded to believe in the
name of the Son of God. Here lies the great pinch and strait of
believing ; the convinced and awakened soul, through the policy
of Satan, and the workings of a deceitful heart, thrusts away the
word of grace and faith, as not pertaining unto it ; till God, by the
power of his Spirit, irradiate the word, and irradiate the mind of
the sinner, letting the man see that to him the word of this salva-
tion is sent : and then he believes with particular application, not
only good-will to man upon earth, but good-will to me ; Christ is
offered to me, and therefore I take him for my own Saviour ; the
promise and covenant is directed unto me, and therefore I embrace
it as my security. But, perhaps, more of this under the second
general head.
Athy, God is hearty, and in good earnest^ in his offers of Christ, and
his salvation. 0, Sirs ! do not think that a God of truth dissembles^
with you, when he makes offer of his unspeakable gift, or that he
offers a thing to you which he has no mind to give. He says, yea,
he swears withthe greatest solemnity, by his very life, that he is
in good earnest, and has no pleasure in your death. And after
this, to think that he is not in earnest, what else is it, biit to charge a
God of truth with lying and perjury ? There cannot be a greater
affront offered to a man of common veracity. How criminal then
must it be to impute such a thing to him, for whom it is impossible
to lie, and who hates all fraud and dissimulation in others with a
perfect hatred ? Thus, I say, God is in good earnest in his offers
of Christ ; so faith is hearty, and in good earnest in receiving and
applying him : " with the heart man believeth unto righteousness."
God's whole heart and his whole soul is in the offer and promise
of the gospel, Jer. xxxii. 41 ; and is it not reasonable that we should
give him a meeting, by believing with the whole heart and soul "?
It is not one faculty, but all the powers of the soul do jointly con-
cur in this business of believing ; though, indeed, to speak accu-
rately, with tiie learned and judicious Dr Owen, " Faith is in the
understanding in respect of its being and subsistence, in the will
and heart, in respect of its effectual operation." This much shall
serve for the first thing proposed, namely, some account of the
nature o^ faith in general.
THE ASSUEAIs^CE OF FAITH, OPENED AND APPLIED. 221
CHAPTER III.
Of the Assurance of Faith.
THE second thing in the method was to speak a Httle of the
ASSURANCE of faith. And what I have to offer upon this
head, I shall endeavour to reduce under these five propositions
following.
Pi'oposition I, Is this, that in this faith (which I have been
describing) there is a twofold certainty or assurance, viz., of assent
and application. The former necessarily supposes an assurance of
understanding, or of knowledge. Col. ii. 2. The apostle there
speaks of the full assurance of understanding, which every Christian
ought to breathe after, and which every believer hath in a greater
or lesser measure ; for it is only " they that know his name that
will put their trust in him," Ps. ix. 10. This assurance of under-
standing, as I take it, lies in an uptaking of the reality and
excellency of things divine and supernatural : there is a beam of
the glorious Sun of righteousness darted in upon the man's soul,
who before was sittin ;• in darkness, and in the regions of the
shadow of death ; whereb}' he that was darkness in the abstract,
becomes light in the Lord. He comes now to see things spiritual in
another light than formerly ; he enters, as it were, into a new
world of wonders, upon which account we are said to be " called
out of darkness unto God's marvellous light." Perhaps the man
had, before this, some dreaming, floating, superficial notions of
these things ; he heard of them by the hearing of the ear : but
now his eyes see them ; and he sees as great a reality in things
invisible and eternal, as though he saw them with his bodily eyes.
This is called by the apostle, Heb. xi. 1, "the evidence of things
not seen." There is such a certainty here, as amounts to a demon-
stration ; so that you may as soon persuade a man that it is mid-
night, when the mid-day sun is shining upon him in full splendour,
as persuade a man in the lively exercise of faith, that there is not
a reality and excellency in things supernaturally revealed. This
is so essential to faith, that very commonly under the Old Testa-
ment, and frequently also under the New, faith receives its
denomination therefrom. Is. liii. 11 ; Jer. xxxi. 34; John xvii. 3.
But, to come a little more close to the purpose in hand, Is^,
There is, I say, in faith an assurance of assent, whereby the man.
assuredly believes whatever God has said in his word to be true ;
and that not upon the testimony of men, of ministers, or angels,
but upon the testimony and authority of the God of truth, for
whom it is impossible to lie, speaking in his own word, and Baying,
" Thus saith the Lord." But in a particular manner the soul gives
its assent unto the truth of the gospel, and the revelation of the
word, concerning the person, natures, offices, imdertakings, and
performances of our Lord Jesus Christ, as the Redeemer, Surety,
and Saviour of lost sinners. The man's understanding being
222 THE ASSURANCE OF FAITH, OPENED AND ArPLIED.
enlightened with the knowledge of Christ, and having got a view
of him by the Spirit of wisdom and revelation, he finds it to be all
true that God has said of Christ in the word, so that he cannot shim
in this case to join issue with the apostle, " This is indeed a faith-
ful saying, that Christ Jesus came into the world to save sinners,"
1 Tim. i, 15. He sees the truth and veracity of God so much en-
gaged in the covenant and promises thereof, that tliey are more
firm than the everlasting mountains and perpetual hills. Is. liv. 10.
Now, this certainty of assent is, in scripture-dialect, called a
" believing the report of the gospel," Is. liii. 1 ; a " receiving the
record of God," 1 John v. 10, 11 ; a " setting to the seal, that God
is true," John iii. 33.
2dly, There is in faith an assurance of application, or appropriation,
expressed frequently in Scripture hy Vi resting, d^ trusting or confiding\n.
the Lord, and the veracity of his word of grace and promise. By this
act of faith, the soul takes home the promise, and embraces it as a
good and sufficient security to itself. It is said of the Old Testa-
ment worthies, Heb. xi. 13, that they were " persuaded of the
promises, and embraced them." Their faith in the promise was a
persuasion, or assent with appropriation thereof to their own souls,
insomuch that they looked upon the promise as their substance ;
and hence is that which we have in the first verse of that chapter,
" Faith is the substance of things hoped for." This applicatory act
of faith, wherein the very life, soul, and sweetness of faith lies, is
pleasantly expressed and illustrated in David. God had made a
promise to him of the crown and kingdom of Israel, which bore up
his spirits, when, through the rage and fury of Saul, he was hunted
like a partridge upon the mountains ; and viewing the promise,
and fidelity of the promiser, he cries out, Ps. Ix. 6, " God hath
spoken in his holiness, I will rejoice ;" and because I have the
security of his promise I dare say it witli confidence and assurance,
" Gilead is mine, and Manasseh is mine." In like manner, true
faith, it appropriates the mercy of God in Christ to the soul itself
in particular, upon the ground of the free and faithful promise of
God. I might here demonstrate, that the stream of our best
Protestant divines concur in their sentiments as to this matter :
I shall only at present quote the definition of faith given by the
great and judicious Dr Owen, in his Catechism, or Principles of the
Doctrine of Christ ; where, having moved the question, " What is
justif^nng fiiith ?" His answer is, " A gracious resting on the free
promises of God in Christ Jesus for mercy, with a firm persuasion
of heart, that God is a reconciled Father to us in the Son of his
love." For proof of Avhich he cites, 1 Tim. i. 16 ; John xiii. 15;
John xix. 25 ; Rom. iv. 5 ; Heb. iv. 16 ; Rom. viii. 38, 39 ; Gal.
ii. 20; 2 Cor. v 20, 21. And on the margin he has these words, —
" Of this faith the Holy Spirit is the efficient cause, the word the
instrumental, the huv indirectly, by discovering our misery, the
gospel immediately, by holding forth a Saviour. Faith (adds he)
is in the understanding in respect of its being and subsistence, in
the will and heart in respect of its cfFectual working." According
THE ASSURANCE OF FAITH, OPENED AND APPLIED. 223
to this account of faith, this assurance I speak of, viz. a persuasion
of the promise with appropriation (as the judicious Calvin speaks),
can no more be separate from faith, than hght can be separate
from the sun. It takes home the grace and mercy of God to the
soul in particTular, which before lay in common in the offer of the
gospel. And without this particular application, the offer and
promise of the gospel can stand us in no stead ; but is like a price
put in the hand of a fool, who has no heart to it. Our meat set
before us will never feed us, unless it be applied by eating it ; so
" except we eat the flesh and drink the blood of the Son of man,"
by an applying faith, " we have no life in us." Whatever excel-
lency there be in Gilead's balm, it will never recover the hurt of
the daughter of Zion, unless it be used by faith. Faith answers
and corresponds unto the word of faith, as the seal and the wax
answer to one another, Zech. xiii. 9, " I will say, it is my people ;
and they shall say. The Lord is my God." Faith will not quit its
My's, though all the world should say against it. The marrow of the
gospel (as Luther observes) is in these pronouns, " meum, nostrum,
my and owr." He bids us read these with great emphasis. " Tolle
meum, et toUe Deum,^' says another, "Take away property, and you
take away God, take away Christ." It is the common dialect of
faith in scripture, to vent itself in words of appropriation ; it has a
peculiar pleasure and satisfaction in these words, my and our, and
rolls them in its mouth like a sweet morsel. See how sweetly
David harps upon this string, Ps. xviii. 1 , 2, no less than eight
times in a breath does he repeat his appropriating my, "My strength,
my rock, my fortress, my deliverer, my God, my strength, my
buckler, the horn of my salvation, and my high tower." Yea, so
tenacious is faith in this matter, that it will maintain its my's in
the face of a hiding and frowning God : Ps. xxii. 1, '' My God, my
God, why hast thou forsaken me ?" My is a word of faith, says
Flavel on the text. So Is. xlix. 14, " Zion said, the Lord hath
forsaken me, and my Lord hath forgotten me." But I need not
stand to offer more instances of this kind, seeing, as one observes,
faith in scripture expresseth itself by these two words, my and our,
no less than about three hundred times.
Thus you see what kind of assurance there is in faith, namely,
an assurance or certainty of assent and application. The first may
be found in a great measure, and in some sort, in devils and repro-
bates ; the last is of a distinguishing nature, and peculiar only to
the faith of God's elect, and of his operation ; though indeed some
shadow of it also may be found in the presumptuous faith of
hypocrites ; of which we may speak afterward. Knowledge and
assent are preparatory toward that application, wherein the very
soul of saving and justifying faith doth lie. And when we speak
of them one after another, it is not as if they were really separate
in the soul's exercise ; for I take them up as one complex undivid-
ed act of the soul. In the very first view and relation of Christ
by the word and Spirit, the soul cannot shun to cry out with
Thomas, " My Lord, and my God." I do not mean that the soul
224 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
always, in the fisrt moment of believing, runs that length, as to ex-
press itself so with the mouth ; but I mean, this is what faith
would say, could it get up its head from under the load of unbelief
indwelling corruption, wherewith it is overpowered.
Proposition 2. I oifer, is this, that there is a great difference^
betwixt the assurance of faith (which I have now described), and
the assm-ance of sense, which follows upon faith. The assurance
of faith is a direct, but the assurance of sense is a reflex act of the
soul. The assurance of faith hath its object and foundation from
without, but that of sense has them within. The object of theassiu*-
ance of faith is a " Christ revealed, promised, and offered in the
word " the object of the assurance of sense is a " Christ formed
within us by the Holy Spirit." The assurance of faith is the cause,
that of sense is the effect, ; the first is the root, and the other is
the fruit. The assiu'ance of faith eyes the promise in its stability,
flowing from the veracity of the promiser ; the assurance of sense,
it eyes the promise in its actual accomplishment. By the assurance
of faith, Abraham believed that he should have a son in his old
age, because God who cannot lie had promised ; but by the assur-
ance of sense, he believed it when he got Isaac in his arms. By
the first, Noah was sure that he and his family should not perish
in the waters of the deluge ; but by the last, he was assured of it,
when the ark rested upon the mountains of Ararat, and the waters
were withdrawn again into their proper channels. By the former,
the believing Israelites were assured, that Canaan should be their
possession, because God had made a grant and a deed of gift of
it to them in his promise ; by the latter they were assured of it,
when they passed Jordan, overthrew the old inhabitants, and
divided the good land by lot, as the inheritance of the tribes of
Israel. Time would fail me, to illustrate this matter by instances
that stand upon record in the sacred oracles. Faith asserts its inter-
est in a future good, because promised; sense asserts its interest in
a present good, because possessed. Faith says, "iMy God will hear
me ;" sense says, " My God hath heard me." Faith says, " He will
bring me forth to the light, and I shall behold righteousness;" sense
says, " He hath brought rae forth to the light, and I do behold his
righteousness." Again, faith is conversant about things that are
" not seen, and hoped for ;" sense is conversant about things seen,
and actually enjoyed. Faith says, " He is my God, because he
has said in the covenant, I will be their God ;" sense again says,
" He is my God, because I know my soid has said unto the Lord,
He is my Lord." Faith assures the soul of the remission of sins
in the blood of the Lamb, because God has said, '^I will be merciful
to their unrighteousness, and their sins and their iniquities will I
remember no more ;" sense again assures the soul of remission,
because of the intimations of pardon in some sensible smiles of the
Lord's countenance, and some saving operations of his grace. By
faith I believe my salvation, because it is purchased, promised,
and possessed by my glorious head Christ Jesus : but by sense I
believe my salvation, because I find this salvation already begun
THE ASSURANCE OF FAITH, OPENED AND APPLIED. 225
in a work of regeneratiou, and advancing in a work of sanctifica-
tion, " being confident of this very thing, that he which hath
begun the good work, will perform it\mti] the day of Jesus Christ."
Proposition 3, The assurance of faith will stand its ground, when
the assurance of sense is quite lost and gone. A clear instance of
this we have in Christ, when there Avas a total echpse of sensible
manifestations, yea, nothing but a lowering cloud of vindictive
wrath surrounding and breaking upon him as our Surety ; yet, at
that same time, the assurance of faith maintains the claim, and
repeats it, saying, " My God, my God ; " upon the ground not only
of his eternal Sonship, but of the promise the Father had made to
him, Ps. Ixxxix. 26, " He shall cry unto me, thou art my Father,
my God, and the rock of my salvation." And lest you should
think this was a thing peculiar unto the head, see an instance of it
also in the church, which is in his bod}^ Is. xlix. 14, " Zion said,
the Lord hath forsaken me, and ray Lord hath forgotten me." Upon
which the holy Rutherfoi'd sweetly glosses to this purpose : ' He may
be a forgetting and withdrawing God to my feeling; and yet to my
faith, MY God, and MY LoED : even as the wife may believe the
angry and forsaking husband is still her husband.' Heman, Ps.
Ixxxviii. is so far deserted as to sensible pi'esence, that he is as to
his own feeling, " laid in the lowest pit, in darkness, in the deeps,"
ver. 6. Yea, ver. 7, he adds, " Thy wrath lieth hard upon me ; and
thou hast afflicted me with all thy waves." And, ver. 15, 16, 17,
" While I suffer thy terrors, I am distracted. Thy fierce wrath
goeth over me, thy terrors hath cut me off. They caine around
about me daily like water, they compassed me about together."
What lower could a child of God be brought, on this side of hell ?
and yet faith, amidst all these clouds, steps in with its appropriating
my, V. 1, " 0 Lord God of my salvation." And truly, if there were not
some exhilarating certainty in faith, acting upon the unalterable
covenant, in such cloudy and dismal dispensations, I know not what
could keep the believer from running into utter despair. But the
grace of faith will venture the soul's safety upon the strong plank of
the promise, even when sensible consolations are quite dashed to
pieces, by the angry billows of outward and inward trouble, like two
seas, meeting upon the believer. David had the experience of this,
Ps. xxvii. 13, " I had fainted, unless 1 had believed to see the good-
ness of the Lord in the land of the living." Hence also it is, that
the Lord directs his people to the exercise of faith in such a case,
Is. 1. 10, " Who is among you that feareth the Lord, that obeyeth the
voice of his servant, that walketh in darkness, and hath no light?
let him trust in the name of the Lord and stay upon his God."
Proposition 4, When we speak of the assurance of faith, it is not
to be so understood, as if every one that has faith were perfectly
free of doubting. This, I apprehend, is what scares _ many at
this doctrine of the assurance of faith. They think, that if there be
an assurance in the essence of faith, then it would follow, that
every true believer behoved always to have such assurance as
to be free from doubling ; which lies cross to the experience of the
VOL. I. P
226 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
generation of the righteous. But this objection goes upon a pal-
pable mistake, as if faith and the believer were one and the same
thing. We do iudeed assert, that there is no doubting in faith ;
for faith and doubting are commonly in scripture directly opposed
one to another : but though there be no doubting in faith, yet
there is much doubting in the believer, by reason of prevailing
unbelief and indwelling sin. Kit were true that assurance is not
of the nature of faith, because the believer is not always as-
sured ; by the same way of reasoning it would follow, that resting
is not of the nature of faith, because the believer is not always
actually staying and resting liimself on the Lord ; or that trusting
is not of the nature of faith, because the believer is not always
trusting. It may be as well argued, that seeing is not of the nature
of the eye, because sometimes the eye-lids are closed ; or that
heat is not of the nature of fire, because its heat is not perceptible
by reason of the ashes wherewith it is covered ; or that light is
not of the nature of the sun, because sometimes it is eclipsed by the
interposing moon. Remove the ashes, and the heat of the fire
will appear; remove interposing bodies, and the sun will have
light ; open the eye-lids and the eye will see : so do but remove
ignorance, unbelief, and other incumbrances of corruption from
faith, and see what the nature of it is then. For it is of the nature
of faith in the abstract, that the present question is, and not what
lodges in the believer who hath faith. In the believer there is, as
it were, the company of two armies, grace and corruption, love and
enmity, repentance and impenitence, faith and unbelief; but these
are not to be confounded together, because they are in the same
subject. We must not exclude complacency and delight in the
Lord out of the nature of love, because, through remaining enmity
and corruption, his love is so overpowered, that he cannot perceive
any such thing in him, but rather the reverse of love. The same
may be said of other graces. So here we must not conclude, that
there is nothing of this applicator}'' assurance in faith, because of
prevailing unbelief, and doubts flowing therefrom.
Proposition 5, is this. That as there is a great difference betwixt the
mi/ of faith, and the mi/ of sense ; so there is yet a far greater
difference between the my oi faith .^ (or of true sense flowing from it),
and the my oi presumption. Presumptuous confidence has its mys as
well as faith and well-grounded experience; as we see plain in the
case of Balaam, Numb. xxii. 18, " If Balak would give me his
houseful of silver and gold, I cannot go beyond the word of the
Lord my God." Now, say you, since a presumptuous confidence
may speak in the dialect of true faith and experience, wherein lies
the difference? This is a very material and momentous question;
and, with a dependence on the Father of lights, I shall attempt a
resolution of it in the few following particulars.
\st, The assurance of faith receives and applies Christ to the
soul in particular, as he lies in the revelation and grant tliat is
made of him to sinners in the word, which is the immediate ground
of faitli; whereas presumptous confidence, though it claims an
MB
THE ASSURANCE OF FAITH, OPENED AKD APPLIED. 227
interest in him, yet does it not upon this bottom, or in God's
method and way of conveyance. The apostle tells us, Rom. x. 8,
that Christ, and his righteonsness and salvation, is brought nigh
unto us in the word of faith. What is the design of a covenant of
grace, and of these declarations, offers, and promises of grace, that
are made to us in the glorious gospel, but just to bring Christ so near
tous,as we by believing may come to apply him and his whole fulness
to our own souls? John xx. 31, " These things are written, that ye
mightbeheve that Jesus istheChrist the Son of God,and that behov-
ing ye might have life through his name." If we would find Christ,
and ete)-nal hfe in him, we need not " ascend into heaven or
descend into hell," in search for him, as the apostle speaks, Eom.
X. 6. 7. But we are to search for him in the " scriptures, for they
are they which testify of him." Christ is brought near to us in
the testimony or record of God in the word, where " he gives us
eternal life, in his Son Christ Jesus," 1 John v. 11. Now, faith, in
its direct act, I say, takes Christ, and claims him upon this grant
and gift that is made of him in the word of grace ; and upon no
other foundation will it adventure to assert its interest in him.
Like an honest man, who will not intermeddle with goods, money,
or the estate of another, unless he have a charter, bond, testament,
promise, or some such security, upon which he may do it warrant-
ably, without vicious intromission : whereas the thief and robber
puts to his hand, without looking after any such warrant ; if he gets
what he has a mind for any how, he is easy*. Here lies a fatal
flaw in the faith of many hearers of the gospel; they grasp at
Christ and his salvation, but they overleap the gift and grant of
him in the word, as the immediate foundation of their faith. If
we consult the experience of the saints in scripture, we shall find
their faith terminating immediately upon the word : In his word
do I hope, says David. " Remember upon the word which thou hast
caused me to hope. I rejoice at thy word, as one that findeth great
spoil." Their faith did come by hearing or reading the word.
This is the chariot in which the Lord rides, when he presents him-
self to us as the object of our faith and trust : and therefore that
faith which overlooks the promise and offer of the gospel, is but a
presumptuous faith. " Gilead is mine and Manasseh is mine,"
says David, in that forecited sixtieth psalm, because " God hath
spoken in his hohness." So says an applying faith, pardon is mine,
peace is mine, grace is mine, glory is mine in Christ, yea, God him-
self is "my God;" because God hath made over himself, and all
these things in Christ to me, in the covenant of promise, or testa-
ment of my elder Brother, sealed and confirmed by his blood. But,
say you, may not a presumptuous hypocrite pretend to bottom
his faith upon the promise, and claim an interest in him, even upon
that ground? An answer to this, leads me to a
2c?, Difference between the my of faith and the ?»,?/ of presumptuous
confidence, namely this, That though the presumptuous person may
run away with the promise, yet he does not embrace the promise
* See Durham on Is. liii, sermon 5, last paragraph.
228 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
" as it is iu Jesus," or as Jesus is in it. This is a mystery which
only cau be explained to purpose by him who "openeth the book, and
looses the seven seals thereof." The view I have of it, you may
take up as follows. The covenant, and all the promises of it, are
made to Christ as the first heir, both by birth and purchase : he is
God's rust-born, and therefore the heir of tlie inheritance of eternal
life. But besides, as the second Adam, by his obedience and death,
having fulfilled the law, and satisfied justice ; the promise of life,
which was forfeited by the sin and disobedience of the first Adam,
comes to be settled upon him, and his seed in him. Now, matters
standing thus, the soul, in applying of the promise, takes its title
thereto, not upon the ground of any thing in itself, but comes in
only upon Christ's right and title ; his righteouness is the only
proper, entitling, meritorious condition of the covenant, and of all
the promises thereof. Here lies the failure in presumptions con-
fidence, that the man being never cleanly beat off from Adam's
covenant, he is always seeking to found his title to the promise
in himself, some good condition or qualification wrought in him,
or done by him. Thus, many attempt to enter themselves heirs
to the promises, and to eternal life, but shall never be able : Why?
Because they do not by faith enter themselves heirs in Christ, or
upon his right and title : and " another foundation can no man lay ;
for the gift of God is eternal life, through Jesus Christ our Lord."
Thus, I say, presumptuous faith does not embrace the promise " as
it is in Christ, in whom all the promises of God are yea, and in
him amen." And then, I say, he does not embrace the promise "as
Jesus is in it ; " for as all the promises are in Christ, so Christ is
" in all the promises." What is it that is bequeathed in his testa-
ment, but himself and all his fulness ? He was the great mercy
promised to the fathers. When the covenant was promulgate
unto Adam, and afterward unto Abraham, what else was it, but
just a promise of Christ ? And when, in process of time, the cove-
nant of grace came to be further opened, in a variety of promises,
what were they all, but Christ, and the grace that is in him,
parcelled out to us, that we by faith might apply him, and the
grace that is in him, according to our need ? And hence it is that
the believer, in applying the promise, finding Christ in it, he eats
it, and it is to him the joy and rejoicing of his heart ; he finds the
Lord in his own word of grace, and this makes it relieving and
comforting to his soul ; he drinks in the sincere milk of the word,
because therein he tastes that the Lord is gracious. But now
presumptuous faith is more taken up with the naked promises,
than with feeding- the soul with Christ in and by the promise. A
man that is possessed of Christ by faith, he has not Christ and his
promise by him, as a man has money lying by him in his cofier ;
he has not the covenant and promises, as a man has his bonds and
charters in his cabinet, ifliich perhaps he will not look to once in
a year : no, but he has Christ in the word of grace, as a man has
his bread by him, which he is daily feeding and living upon : hence
this applicatory faith is called an " eating the flesh, and drinking
THE ASSURANCE OF FAITH, OPENED AND APPLIED. 229'
the blood of Christ ; " which expression imphes such an appHcation
of Christ to ourselves, as carries soul-nourishment along with it.
True faith roots the soul in Christ, just as a tree is rooted in the
ground ; the prolific virtue of the earth enters into the tree,
and the tree at the same time strikes and spreads its fibres into
the earth, and draws sap and moisture therefrom, sending a digest-
ed nourishment through the whole, whereby it is made to grow
and bring forth fruit. So here, in believing, the Spirit of life which
is in Christ Jesus enters into the soul ; and at the same time, there
is, as it vvere, a sprig and fibre passing from every faculty of the
soul, striking into Christ, and drawing a" digested sap from him,
whereby the soul is made to grow and flourish in grace and holi-
ness. Hence we are said to be " his workmanship, created in
Christ Jesus unto good works ; " And, " Those that be planted in
the house of the Lord, do flourish in the courts of our God."
Mly, True faith receives and applies Christ according to the
order that God has laid in his offices ; but presumptuous faith
inverts that order. The order that God has laid in the execution
and application of the offices of Christ, is this — Christ comes by his
word and Spirit, as a Prophet, enlightening the sinner's mind with
the knowledge of his lost estate by nature, and the way of his re-
covery through his atoning blood and satisfaction : upon which
the soul, by faith, turns in to him as a Priest, taking sanctuary
under the covert of his everlasting righteousness ; and so submits
unto him as a King, receiving the law from his mouth, and yield-
ing itself unto his government, from a principle of gratitude to him
who has bought it with a price. But now, the presumptuous faith
of the legahst inverts and disturbs this comely order laid by Infinite
Wisdom among the offices of Christ : for in his way of applying
Christ, he begins with the kingly office, pretending to obey him as
a Law-giver; and, upon this ground, expects that Christ will save
him as a Priest by his righteousness ; and thus makes his own
obedience the ground of the imputation of the righteousness of
Christ. And what else is this, but to bring money and price, con-
trary to the express command of God, Is. Iv. 1. ? Nothing can be
of a more pernicious tendency toward the overthrow of the freedom
of God's grace, in the great affair of justification and salvation.
Hence it is the apostle so much inveighs against this method of
seeking justification in the Galatians ; insomuch that he tells them
expressly, that by this way they made themselves " debtors to do
the whole law ; yea (says 'he), Christ is become of no effect unto
you, whosoever of you are justified by the law ; ye are fallen from
grace," Gal. v. 2-4. This method of inverting the order of Christ s
offices, and making the first act of faith to terminate upon hnu as
a king, as it is a way of thinking most agreeable to nature, which
runs with a mighty bias towards Adam's covenant; so, I judge,
nature is much^fortified in this way of taking up the method of
salvation by Christ, by the strain of some men's doctrine m our
day, who inculcate faith and repentance as new precepts given out
by Christ in the gospel, which were never required m the moral
230 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
law of the ten commaudments. For if this be so, then inevitably
we must first obey Christ as a king", by repenting and believing,
in order to our being justified by him as a priest ; besides many
other dangerous consequences which are unavoidable upon this
new law-scheme. All which are avoided, by teaching, with the
strain of orthodox divines, that there are no precepts in the gospel
strictly taken : and that Chrpst in the gospel givetli no new laws,
but inforceth the old law, viz., the moral, which, being adopted
unto the gospel-dispensation, obligeth us to believe in Christ upon
his being revealed to us in the gospel, and consequently to repent
also in an evangelical manner. For that these duties of faith and
repentance, as to their essence, are required in the very first com-
mandment of the moral law, is indisputably evident ; and I do
think it strange, to find it controverted by any who embrace and
own the doctrine of the church of Scotland, particularly the Larger
Catechism, where that point is plainly determined, in the explica-
tion of the foresaid first commandment. But it is not proper to
insist on this controversy in a discourse of this nature ; if need be,
it may be discoursed apart.
Athly, Another difference betwixt the my of faith, and the my of
presumption, is this, That the assurance of faith will maintain
its claim, and humble confidence, even under sad challenges, and
a deep and abasing sense of much prevailing iniquity ; whereas
presumptuous confidence succumbs and fails upon the prevalency
of sin. The reason of this is, because the ground of presumptuous
confidence is within the man ; some good disposition and qualifica-
tion which he finds Avithin him, as he apprehends, which, being
dashed by the eruption of his reigning lusts, he has no more to
look to, the foundation of his confidence is gone. But now, faith
builds and buttons its confidence, not within, but on something
without, namely, the everlasting righteousness of the Lord Jesus,
and the mercy of God running in this channel, exhibit in the word
of grace. irJere it is that faith sets down its foot, and upon this
foundation it stands, against which the gates of hell cannot prevail.
And thus, having the ground of its confidence from without, it is
not shaken with every insurrection from within. An instance
whereof we see in David, Ps. Ixv. 3. The holy man in the first
part of the verse, cries out, under a sense of the strength, power,
and guilt of sin, " Liiquities prevail against me." Well, but what
says faith in such a case ? " As for Our transgressions, thoii shalt
purge them away." Another instance of the like nature, we see
in the same holy man, Ps. cxxx. We find him, ver. 3, under such
a sense of sin and guilt, that, viewing himself as he stood in the
eye of the law and justice, he cannot shun to own, " If thou, Lord,
shouldst mark iniquities: 0 Lord, who shall stand?" Well, but
Avhere does David's faith find a standing in such a case ? Only in
the mercy and grace of a reconciled God in Christ ; and therefore
he adds, ver. 4, " But there is forgiveness with thee, that thou
mayest be feared ; and plenteous redemption, that thou mayest
be sought unto." 1 do own, that a real believer may be sadly
THE ASSURANCE OF FAITH, OPENED AND APPLIED, 231
shaken, as to the confidence of his mterest in Clnist, under prevail-
ing iniquity ; but this certainly is his infirmity, and not his faith.
Alany real believers live more by sense than by faith ; and hence
it comes that they are soon shaken, whenever sensible experience
is overclouded, under the sense of prevailing iniquity ; though the
pain of it is a just correction of their folly. Whenever faith recovers
from under the fit of unbelief, and views what the soul is, and has,
in Christ, and in the covenant, it recovers its stability and confi-
dence, and withal, brings into the soul strength against corruption,
so that it goes out against it like a giant refreshed with wine.
But, say you, may not presumptuous faith recover its confidence
also ? I answer, No doubt it may : but then the difference lies
here — True faith goes to work in a quite different way, in order
to the soul's recovery, from that which the presumptuous legalist
takes. When the terrors of the law, or challenges of conscience,
have at any time battered down presumptuous confidence, the
man goes to work, and fills up the hole that the law has made
in his soul, with the new earth of his own obedience, reformation,
duties, and the like, and with this untempered mortar he daubs
and makes up the breach made in his conscience. But, on the
other hand, though the believer be as diligent in the way of daty
as the other, yet nothing in heaven or earth can satisfy him under
challenges, or afford him ease or quiet, but Christ himself, and his
righteousness apprehended and applied by faith ; no balm but that
of Gilead can cure his wound ; he fetches his healing only from
under the wings of the Sun of righteousness ; all is but loss and
dung in comparison of this, Phil. iii. 8, 9.
There are several other differences might be given between the
my of faith and the my of pi'esumption, if I were not afraid of being
tedious. Only, in short, the more of the assurance of faith, or yet
of well-grounded experience, the more lowliness, humility, and
self-abasement. The higher that the soul is exalted in and by
Christ, the lower does it sink in its own eyes, saying with David,
when God promised to build him a sure house, and that the
Messiah should spring of his loins, " Who am I, 0 Lord God ? and
Avhat is my house, that thou hast brought me hitherto ? " The
poor believer, in this case, sees himself to be such a miracle of
rich and sovereign grace, that he is even wrapped up in a silent
wonder, and put to an everlasting stand, that he knows not what
to say, "And is this the manner of man, 0 Lord God?" And
what can David say more ? But now, the more of a presumtuous
confidence, the more pride and self-conceit, like Laodicea, "I am
rich, and increased with goods, and have need of nothing ; " ac-
companied with an undervaluing of others in comparison of them-
selves, like the proud Pharisee, " God, I thank thee, that I am not
as other men, or even as this publican."
Again, presumptuous assurance cherishes some secret and
beloved idol : the man spares some right-hand or right-eye sin ;
and commonly his deceitful heart argues for its being spared,
because gi'ace doth abound. But now, true faith and experience
232 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
purifies the heart, and engages the man to an impartial and univer-
sal opposition to all sin, as dishonourable to God, and grieving to
his Spirit ; and readily he bends his principal force against these
sins, which receive the greatest advantages against him, by inter-
est, custom, and constitution, or education ; and the consideration of
abounding grace is so far from encouraging him in sin, that it
teaches him to " deny all ungodliness and worldly lusts, and to
live soberly, righteously, and godly in this present world."
Lastly, The my of faith, or solid experience, is always accom-
panied with much love to the person of Christ, and resignation of
soul to him ; for faith worketh by love. And therefore, at the
same time, that the soul is enabled to say, IMy beloved is mine, it
cannot shun to add, And I am his. One shall say, I am the Lord's.
The man presents himself " a living sacrifice, holy, acceptable unto
God, Avhich is his reasonable service." But now, as one well
observes, presumption is lame of one hand : it has a hand to take
pardon, to take heaven and the benefits of Christ ; but as it has
no true love to his person, so it has not a hand to give or resign
the whole man to the Lord, to be for him, and not for another : and
the plain reason of this is, that the power of natural enmity was
never broken, and the man is married to the law, and to his lusts
also. But passing this, I proceed to
CHAPTER IV.
Of (lie Full Assurance of Faith.
THE third general head proposed in the method, was to speak
a little of the full assurance of faith ; for there is a plain
gradation in the apostle's way of speaking ; there is faith, then
the assurance of faith, and then the fidl assurance of faith. Having
spoken of the two first degrees, I proceed now to the last and
highest decree of faith.
Before I go on directly to shew what this full assurance of faith
is, I premise these two or three things, which I conceive to be
imported in this expression of the Spirit of God. (1.) 1 premise,
that the faith of every believer is not of the same size and strength.
Some have a strong, and others have a weak faith: yea, the faith
of the strongest believer, like the moon, has its waxings and wan-
ings ; or, like the sea, its ebbings and flowings. Although every
believer be in Christ, yet every believer has not the same measure
of faith ; as every star is in the heavens, thongh eA'ery star be not
of the same magnitude. The rounds of Jacob's ladder were not all
at the top, though every round was a step towards heaven ; so,
though every faith be not triumphing in a full assurance, yet every
true faith is bending towards it. You may see one believer under
a full gale of the Spirit of faith, crying, with Job, chap. xix. 25, " I
know that my Redeemer liveth : " while another labours under such
disco uragem(;nts, that, like the publican, he stands afar off, with
the tear in his eye, crying, '' God be merciful to me a sinner." You
THE ASSURANCE OF FAITH, OPENED AND APPLIED. 233
may see one saying with Paul, " He loved me, and gave himself
for me :" another, through the prevalence of unbelief, saying, " Is
his mercy clean gone for ever ? Hath he forgotten to be graci-
ous ?" Perhaps you shall find one believer surmounting all fears,
saying with the apostle, " Who shall separate me from the love of
Christ?" &c., while another is combating with many doubts, ready
to raze foundations, saying, " I am cast out of thy sight;" and all
men are liars that will say otherwise, the prophets of God not ex-
cepted. It is with believers, as it is with children in a family ;
one perhaps is lying in the cradle, another led by the mother or
nurse, another can walk alone, a fourth come to such full strength
that he is able for work and business. Thus in the household of
God there are babes, young men, and fathers. (2.) I premise, that
it is the duty of every believer, yea, of the weakest, to press after
faith in the highest degree of it. Hence it is that Christ frequent-
ly checks his disciples for the weakness of their faith, " Why are
ye fearful, 0 ye of little faith ? O thou of little faith, wherefore
didst thou doubt?" True faith is a progressive thing, it goes on
from one degree to another : hence is that expression of the
apostles, Rom. i. 17, " The gospel is the power of God unto sal-
vation ; for therein is the righteousness of God revealed from faith
to faith." Faith in its first and weaker, and faith in its repeated
and stronger actings, feeds and centres upon the righteous nessof
God's operation and imputation, for acceptance, pardon, and salva-
tion. It is of the nature of all true grace, particularly of the grace
of faith, to breathe after its own increase and perfection ; hence is
that prayer of the disciples, " Lord, increase our faith ;" and that
of the poor man in the gospel, " Lord, I beheve ; help thou mine mi-
belief." We must forget things that are behind, and reach forth
unto things that are before : " Ihe path of the just is as the shining-
light, that shineth more and more unto the perfect day." (o.) 1
premise, that the certainty or assurance of application, as explained
above, ebbs or flov/s according to the strength or weakness of the
assent of faith. That there are degrees of assurance will be con-
troverted by none, who have any knowledge either of divinity or
philosophy. The very words of the apostle in the text import,
that we are not to rest in a lower, but ought to press after the
highest degree of the assurance of faith : and the apostle accounts
it a great blessing to the Thessalonians, that they had much assur-
ance, 1 Thess. i. 5 ; plainly intimating, that some true assurance
might be in a less degree. Now, I say, this assurance of applica-
tion bears a proportion unto faith's assent, and waxes or wanes as
it is strong or feeble ; so that a strong assent has a strong applica-
tion, and a weak assent a weak application.
These things premised, I proceed to inquire what this full
assurance of faith is, or wherein it consists. And, in one word, I
conceive it lies in such " a firm and fixed persuasion, confidence,
or trust in the faithfidness of a God in Christ, pledged in his cov-
enant or promise, as overcomes and tramples upon all difiiciilties
and improbabilities, all doubts and fears as to the actual perfor-
234 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
mance of what is promised in God's time and way ; and all this
with particular application to the soul itself." This descrijDtion I
would illustrate and explain in its several branches, were it not
done upon the matter on the former two heads, this being nothing
but a higher degree of the self-same faith formerly clescribed.
Such an act of faith we find put forth by Abraham, Rom. iv. 20, 21,
where we are told that " he staggered not at the promise of God
through unbelief; but was strong in faith, giving glory to God: being
fully persuaded that what he had promised, he was able also to
perform." This full assurance of faith, though mountains of im-
pediments were in its way, yet it makes no more of them than if
they were a plain ; it overleaps and overlooks them all, fixing its
eye only upon the power and faitlifulness of the blessed Promiser ;
as we see clearly exemplified in the case of Abraham. His own
body was dead, and incapable of procreation ; Sarah's womb was
barren, and incapable of conception : sense and reason in this case
would have been ready to conclude, that it was impossible ever
Abraham should have a son. But we are told, ver. 19, that he
entirely abstracted from all considerations of that kind, " Being
not weak in fiiith, he considered not his own body now dead, when
he was about an hundred years old, neither yet the deadness of
Sarah's womb." He would not so much as listen unto the sur-
mises of carnal reason ; flesh and blood are put out of doors ; and
he rests with an assured confidence, without any doubting or
hesitation, upon the fidelity of the Promiser, being certain that God
would do to him in particular as he had said, when the time of
the vision should come. In like manner we find, that, after Abra-
ham had gotten his beloved Isaac, the son of the promise, what a
terrible shock may one think, would it be to his faith in the pro-
mise, when God commanded him to take Isaac, of whom the
promised seed (Christ) was to come, and ofier him up on one of the
mountains of IMoriah ! Gen. xxii. Reason here might be ready to
object, and tliat not without great colour of religion, Can God, who
has so severely forbidden murder, require me to imbrue my liands
in the blood of my own son? Will not such a thing be an eternal
reproach to Abraham and his religion ? AVhat will the Egyptians
say, and the Canaanites, and the Perizzites, which dwell in the
land ? What will Sarah say, and how shall I ever look her in the
face ? But especially what shall become of the promise, and the
veracity of him tliat made it, saying. In Isaac shall thy seed be
called ? Surely might unbelief and sense say, either this command
is a delusion, or else tlie promise is a lie. But Abraham had a full
assurance of faith as to the stability of the promise ; and, there-
fore, he would upon all hazards obey the command of a promising
God ; he was fully persuaded, that though Isaac were sacrificed
and burnt into ashes, yet out of the very ashes of his sacrificed
son, God could, and actually would, raise up Isaac again, and so
accomplish his own word of promise. Abraham, on the account of
this his noble and gallant faith, is fitly called the father of the faithful,
his faith being proposed as a pattern to all others for their imita-
THE ASSURANCE OF FAITH, OPENED AND APPLIED. 235
tion ; and every true believer is on this score a child of Abraham.
And let none imagine that they are not obliged to believe with
such a faith as Abraham had ; for the apostle expressly tells us,
that the history of his faith stands upon record in scripture, "not
for his sake alone, but for us also," that we, after his example, may
be encouraged to '• believe on him that raised up Jesus our Lord
from the dead," Rom. iv. 23, 24.
Ohject. 0, say you, if I had as good a ground for my faith as
Abraham had ; If I were as sure that the promise were to me, as
Abraham was, I think I could believe with a full assurance of
faith, as he did: but there lies the strait. I answer, You and I
have as good a ground of feith as ever Abraham had. Abraham
had a promising God in Christ to trust, and so have we, you have
the same God, the same Christ, the same covenant, the same
promise as Abraham had. But, say you, God spake to Abraham,
in particular, by name, when he gave him the promise, saying,
" In thy seed shall all the nations of the earth be blessed." I
answer, although you be not designed by name and surname, as
Abraham was, yet a promising God in Christ addresses himself as
particularly to you in the word of grace, and dispensation of the
covenant and promise, as though he called to you out of heaven
by name and surname, saying, " To you {i. e. to you sinners of
Adam's race) is the word of this salvation sent. The promise is
unto you that are afar off," &c. And not only is the promise pre-
sented, but an express command of believing superadded, requir-
ing and binding every particular person, to take hold of it, and
embrace it : so that whatever shifts and evasions the unbelieving
and decitful heart may make, the promise of God comes as close
and home to every individual hearer of the gospel, as that promise
did to Abraham, when God bespoke him with an audible voice out
of heaven ; yea, " we have a more sure word of prophecy, unto
which we would do well to take heed, as unto a light that shineth
in a dark place." Further, let it be considered that that promise
was first presented unto Abraham as the object and foundation of
his faith, before he could believe it; and by believing it, became
his in possession; or in beheving it, he was possessed of it as his own ;
for, upon a supposition that he had not believed, he had never
been possessed of the promised blessing. In like manner, the pro-
mise is presented to you as the immediate ground of believing ;
and in believing, you come to be possessed of the great things
contained in the promise ; but if you do not believe, you shall not.
see the salvation of God. Thus you see that you have the same
ground of faith, and the same warrant for belifiviog, that Abraham
had ; and there is nothing to keep you from a full assurance of
faith, or a believing without staggering at the promise, like Abra-
ham, unless it be your own ignorance and unbelief.
I do own, as was hinted already, that every true believer does
not come the length of Abraham, to beheve without staggering ;
but that is not the question. The present question is, if we have
not now as good and firm a ground, and as good a right to beheve
236 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
the promise as Abraham had ? If Christ, and his salvation and
righteousness, be not brought as near to us in the word of faith, as
it was unto him? This is what none, who understand the privilege
of a New Testament dispensation, will adventure to deny ; yea, I
will adventure to say, that the ground of faith is laid before us
under the New Testament v/ith a far greater advantage than ever
Abraham had ; inasmuch as the gospel-revelation is much more
clear, and brings Christ and his salvation much nearer to us, than
ever he was under any period of the Old Testament dispensation.
Abraham saw his day only afar off; whereas we live in that very
day which he saw at such a prodigious distance : and, therefore,
we have much more ground to believe without staggering than he
had. And therefore, " seeing we have boldness to enter into the
holiest by the blood of Jesus ;" and " seeing we have a new and
living way consecrated for us, through the vail of his flesh ; and
seeing we have an High Priest over the house of God : let us draw
near with a true heart, in full assurance of faith, &c.
CHAPTER V.
Of the Grounds of FaWis Assurance.
THE fourth thing proposed in the method, was to inquire into
the grounds of this doctrine ; or what it is that faith has to
build its confidence upon, in drawing near to God with full assur-
ance of acceptance. In answer to this question, I shall not at pre-
sent enter upon the particular grounds specified b}'' the apostle in
the preceding verses, having discoursed on them apart in several
sermons, where he shews that every bar and impediment on the part
of law and justice are fully removed, through the complete satisfac-
tion and prevalent mediation of the Son of God, as our great High
Priest ; upon which a promise of welcome and hearty acceptance
conies forth from a reconciled God, to every one who will come to
hiiu in this new and living way, for grace and mercy to help in a time
of need. Thus you will see the apostle's argument runs, by com-
paring this and the preceding verses, with the verse innnediately
following, particularly the last clause of it, " For faithful is he
that hath promised;" which clause, included in a parenthesis, I
conceive stands connected, not only with the words immediately
preceding in the same verse, but with the words of my text also ;
and the scope of the apostle is, as if he said, " Let us draw near
with a true heart in full assurance of faith," &c. Why ? " For
faithful is he that hath promised us welcome into the holiest, by
the blood of Jesus ;" faithful is he that hath promised acceptance
in the new and living way, Avhich he hath consecrated for us : faith-
ful is he that hath promised to pity, pardon, hear, and help,
through the mediation of the great High Priest over the house of
God. And, therefore, seeing his faithfulness is pawned to receive
us in this way of his own devising, lot us answer his faithfulness,
THE ASSURANCE OF FAHH, OPENED AND APPLIED. 237
by drawing uear in full assurance of faith, or with a full and certain
persuasion, that, according to his promise, we shall be accepted in
the beloved, who is the door to the holiest, the new and living
way, and the High Priest over the house of God.
So that you see the next or immediate ground of faith, or full
assurance thereof, in drawing near to God, is, God's own promise
of acceptance through Jesus Christ : with which promises the
word every where abounds, Is. Ix. 7 ; Is. Ivi. 7 ; Mark xi. 24 ;
Matth. vii. 7 ; John xiv. 13, 14. Now, faith, eyeing and pleading
the promise of God in Christ, has many things to bear it up into a
full assurance ; I shall instance a few of many.
1, The grace, mercy and goodness of a promising God, revealed
and proclaimed in the word, is a noble ground for sinners, and yet
more for saints, to trust him, and draw near to him through Christ,
with a full assurance of faith : Ps. xxxvi. 7, " How excellent is thy
loving kindness, 0 God ! therefore the children of men put their
trust under the shadow of thy wings." It is cross to the very
dictates of nature, for a man to trust one whom he apprehends to
be an enemy ; yea, if we have but a jealousy that one bears us an
ill-will, or designs our hurt, we wdll not trust or confide in him;
but persuade a man once that such a one is his friend, that he hath
an entire love and kindness for him, and wants only an opportunity
to do him the greatest services he is capable ; in that case, he
will trust him without hesitation. Just so is it in the case in hand :
so long as we conceive God to be an implacable enemy, our pre-
judice and enmity against him will remain ; and while enmity
against God stands in its full strength, it is absolutely impossible
w^e can have any trust or confidence in him ; instead of drawing
near to him with full assurance of faith, we flee from him like our
parents, under the awful apprehensions of his wrath and ven-
geance : but let us once be persuaded that he is a God of love,
grace, pity, and good-will in Christ, then, and never till then, will
we put om- trust under the shadow of his wings. And therefore,
to break the strength of our enmity and prejudice, and so to con-
ciliate our trust in him, he is at the greatest pains imaginable to
persuade us, that he bears a hearty liking and good-will towards
us in Christ. And there are more especially these three w^ays
God takes to convince us of his good-will toward men upon earth.
1st, By solemn proclamations and declarations of his mercy and
grace : Ex. xxxiv. 6, 7, there the Lord passed by Moses, and pro-
claimed his name to him ; and what is it ? " The Lord, the Lord
God, merciful and gracious, long-suffering, and abundant in goodness
and truth, keeping mercy for thousands, forgiving iniquity and trans-
gression, and sin, and that will by no means clear the guilty ;" or
as some read it, in clearing he will clear, i e. in clearing the sinner
of guilt by pardoning grace, he will clear himself of injustice ; he
will make it appear that he is just, when he is the justifier of him
that believes in Jesus. Every where in scripture is the pardoning
mercy of God proclaimed and presented as an encouragement to
sinners to trust in him, Ps. cxxx. 7, " Let Israel hope in the Loi'd :
238 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
for with the Lord there is mercy, aud with him is plenteous
redemption."
2dly^ By solemn oath. Lest we should disbelieve his word, he
superadds his oath, to convince us that he has no ill-will, but a
heart}^ i^ood-will toward our salvation and happiness, through the
new and living way: Ez. sxxiii. 11, "As I hve, saith the Lord
God, I have no pleasure in the death of the wicked, but that the
wicked turn from his way and live ; turn ye, turn ye from your
evil ways; for why will ye die, 0 house of Israel?" An oath
among men is for confirmation of a controverted truth, and is to them
an end of all strife, (says the apostle), Heb. vi. 16. Well, Sirs,
shall the oath of a man be so much regarded, as to determine con-
troversies among men ? How much more is the oath of the great
God to be regarded, pawning his very life upon it, that he is not
willing that any should perish, that he bears a hearty good-will
toward our salvation through Christ ? Shall this be any more a
controversy with us ? To entertain a doubt or jealousy of what he
says, is to make him a liar ; and to doubt and disbelieve w-hat he
swears, is to charge a God of truth with perjury. And beware of
looking upon it as a matter of indifferency, whether you believe
this declared good-will, mercy, and grace of God, or not ; for it
must needs be a matter of vast importance, wherein God interposes
the solemnity of an oath ; and to think otherwise, is to charge the
eternal God with a profanation of his own name, which he Avill not
suffer in others without the highest resentment.
?tdly, As if his word and his oath were not enough to convince
us of his mercy, love, and good-will toward us, he hath given the
most convincing and practical demonstration of it that was possible
for God to give, and that is, by giving himself, in the person of his
eternal Son, to he. incarnate, or manifested in our nature ; yea, to
be made like unto us in all things, sin only excepted. 0 how great
is this mystery of godliness, God manifested in the flesh ! Without
controversy, great and unsearchable is the mystery of love and
good-will that sliines w'ith a meridian lustre in an incarnate Deity.
If God had not loved us, and borne such a hearty desire after our
happiness and salvation, would he even made such a near approach
to us as to dwell in our nature, when he passed by the nature of
angels ? Yea, he was not content to become one with us in nature,
but he goes further, and becomes one in law wdth us ; he puts his
name into our debt-bond, and becomes " sin for us, that we might
be made the righteousness of God in him ; " he becomes " a curse
for us, that we miglit inherit the blessing." It was a view of this
design ot love to man, shining in the incarnation of the Son of God,
which made the angels at his birth to break forth with that
celestial anthem, " Glory to God in the highest, and on earth
peace, good-will towards men," Luke ii. 14. Now^, this love, and
good-will of God toward man, in the incarnation of his eternal Son,
is proposed in the gospel-revelation, as the greatest encouragement
imaginable for guilty rebellious sinners to lay aside their enmity
and pre;iudice against God, and so to put their trust and confidence
THE ASSURANCE OF FAITH, OPENED AND APPLIED. 239
in him ; as is plain, like a sunbeam, from that great text, John iii.
16, " God so loved the world that he gave his only begotten Son: "
Why, what was God's design in all this good- will ? " That who-
soever believeth in him, should not perish, but have everlasting
life." Because of the excellency of this love, the sous of men do
put their trust under the shadow of his wings. Now, I say, faith,
in drawing near to God, it takes a view of this mercy and love of
God in Christ, and upon this ground raises itself up sometimes so
high, as to draw near in full assurance of acceptance : for still it
would be remembered, that faith, under the conduct of the Spirit,
takes up this revealed love and mercy of God to sinners, with par-
ticular application thereof to the soul itself, as was before hinted.
And what can be more encouraging to a trust, without doubting of
acceptance? 0, then, "let Israel hope in the Lord ; for with the
Lord there is mercy." 0 do not entertain jealousies of a God of
love, as though he were displeased or dissatisfied with you for your
trustuig in his mercy ; for " the Lord taketh pleasure in them that
fear him, in those that hope in his mercy."
2, Faith grounds its assurance upon the infinite power of a pro-
mising God. Being once persuaded of his love, mercy, and good-
will in Christ, it proceeds to fasten its foot upon everlasting
strength, as fully able to fulfil what he has promised, saying, I
know that thou can do every thing, and " there is nothing too
hard for thee." Lideed, infinite power, armed with wrath and fury,
is the terror of a guilty sinner ; but infinite power, animated with
infinite love, proclaiming Fury is not in me, through the ransom
that I have found, is a noble ground of trust, and may embolden a
guilty sinner to " take hold of his stregth, that he may make peace
with him." Hence it is, that the power of God in Christ is fre-
quently presented in Scripture as a ground of trust. Is. xxvi. 4,
" Trust ye in the Lord for ever : for in the Lord Jehovah is ever-
lasting strength." The faith of Abraham founded itself upon this
rock of the power of God, in that forecited instance, Rom. iv. when
he believed without staggering at the promise. Being first per-
suaded of God's good-will toward him, in giving him a promise of
the Messiah to spring of his loins, " in whom all the nations of the
earth should be blessed ; " he next fixes the eye of his faith upon
the power of this promising God, and was " fidly persuaded, that
what he had promised, he was able also to perform." So, Matth.
ix. 27, we read of two blind men following Christ, sending their
cries after him, " Thou son of David have mercy on us." They
first believed that Christ was the promised JVIessiah, the son of
David ; and in this they saw mercy and good-will to man upon
earth, he being the seed of the woman, that should bruise the head
of the serpent. Well, Christ leads them on next to take a view
of the power of God in him, as a further ground of trust and
confidence, ver. 28, " Jesus saith unto them. Believe ye that I
am able to do this?" They answer, "Yea, Lord: " and thereupon
Christ says unto them, ver, 29, " According to your faith, be it
unto you." Thus, I say, faith grounds its trust, confidence, or
240 THE ASSURANCE OF FAITH, OPENED AND APPLIED.
assurance, in drawing near to God through the new and Hving
way, upon the power of a promising God.
0, Sirs, there is no such distance betwixt God's saying and his
doing, as there is among men ; for his saying is doing : Ps. xxxiii.
9, " He spake, and it was done ; he commanded and it stood fast."
There is an omnipotence or al mightiness both in his word of com-
mand, and in his word of promise ; therefore it is called "'the word of
his power," Heb. i. 3. And by this powerful word, he upholds the
great fabric of heaven and earth, that they do not return unto their
original nothing : and may not our faith venture to stand upon that
bottom, on which heaven and earth stands? We are not afraid
that this ponderous globe of earth, which hangs in the liquid air,
slide away from under our feet with its own weight : Why ?
l^ecause we believe that the word of God's power has fixed it in its
proper place, that it shall not be removed for ever. Why should
we not rest with as niuch assured confidence, as to everlasting
concerns, upon God's covenant and promise, seeing the same
power of God is in the word of promise, as in that word which
upholds the earth ? Yea, " the fashion of this world passeth away,
but the word of the Lord," his word of grace and promise, the
foundation of faith and trust, " endureth for ever." This is a con-
sideration which at once removes the principal discouragements
that faith labours under. What is it that weakens our faith, and
keeps it from arriving at a full assurance, as to the performance of
the promise, but one of these two ? Either we look upon the per-
formance of the promise as difficult, or uncertain. Now, faith eye-
ing the power of a promising, reconciled God in Christ, can easily
surmount both, and conclude, that the performance of the promise
is both easy and certain. (1), It is certain, for it depends upon the
will of an unchangeable God, the promise being a declaration of
God's purpose or will of grace ; he was willing to promise, for he
has actually done it, " the word is gone out of his mouth ; " and
he is willing to perform, for he is a God of truth, alwa3^s yea, and
amen. (2), Faith viewing the power of God, sees the performance
to be easy. What more easy than a word speaking ? and yet one
w^ord from the mouth of God can give being and accomplishment
to all the promises, wdthout any pain, cost, trouble, or hazard.
The covenant of grace may be resembled unto a tree, the promises
to the branches of the tree, loaden with all maimer of precious
fruit. Now, the least word, the least breath from the mouth of
God, shakes the tree, and makes all the fruit of it to drop down,
as it Avere, into the believer's bosom. And, 0, may the believer
argue, will not he, who so loved a lost world, as to give his only
begotten Son, and who loved me, and gave himself for me, will
he not w-are a word, or the breath of his mouth on 
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